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Post by Admin on Feb 20, 2024 16:23:00 GMT -5
The Covenant of Redemption, Part 1 The covenant of REDEMPTION is that blessed compact between God the Father and Jesus Christ; concerning the conversion, sanctification, and salvation of the elect, through the death, satisfaction, and obedience of Jesus Christ; to the eternal honor, and unspeakable praise, of the glorious grace of God.
X. The tenth plea that a believer may form up, as to these ten scriptures, [Eccles 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5.] which refer to the great day of account, or to a man's particular account, may be drawn up from the consideration of that compact, covenant, and agreement, that was solemnly made between God and Christ, touching the whole business of man's salvation or redemption. We may present it to our understanding in this form: God the Father says to Christ the mediator, "I look upon Adam and his posterity as a degenerate seed, a generation of vipers, of apostates and backsliders, yes, traitors and rebels; liable to all temporal, spiritual, and eternal judgments; yet I cannot find in my heart to damn them all. My heart is torn within me, and my compassion overflows. No, I will not punish you as much as my burning anger tells me to. I will not completely destroy Israel, for I am God and not a mere mortal. I am the Holy One living among you, and I will not come to destroy (Hosea 11:8-9), and therefore I have determined to show mercy upon many millions of them, and save them from wrath to come, and to bring them to glory. But this I must do, while still upholding my law, justice, and honor. If, therefore, you will undertake for them, and become a curse for their sakes, Gal. 3:10, 13, and so make satisfaction to my justice for their sins; I will give them unto you, John 17:2, 6, 11, to take care of them, and to bring them up to my kingdom, for the manifestation of the glory of my grace. "Well," says Christ, "I am content, I will do all you require with all my heart, and so the agreement is made between you and me." This may be gathered from these scriptures. [Psalm 2:7-9, and 40:6-8.] Christ the Son speaks in both places. In the first he publishes them decree or ordinance of heaven, concerning himself, and brings in the Father, installing him into the priesthood or office of mediator; for so the apostle applies that text, Heb. 5:5, "You are my son," etc., and also states this covenant and agreement in the two main parts of it.
1. First, What CHRIST must do, as mediator, "He must ask of God;" that is, not only verbally, by prayers and supplications, beg mercy,pardon, righteousness, and salvation for poor lost sinners; but also really, by fulfilling the righteousness of the law, both in doing and suffering; and so by satisfaction and merit, purchasing acceptance for them at his hands. [Consider Christ in the capacity of a mediator, for so only he covenanted with the Father, for the salvation of mankind.] The Father engaged so and so to Christ, and Christ reciprocally engaged so and so to the Father; a considerable part of the terms and matter of which covenant is set down: Isaiah 53:10, "When you shall make his soul an offering for sin, he shall see his seed," etc. The Father covenants to do thus and thus for fallen man; but first in order thereunto, the Son must covenant to take man's nature, therein to satisfy offended justice, to repair and vindicate his Father's honor, etc. Well, he submits, assents to these demands, and covenants to make all good; and this was the substance of the covenant of redemption. But,
2. Secondly, Let us consider the promise which the FATHER engages to perform on his part; the Son must ask, and the Father will give: "He will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession," Psalm 2:8. An allusion to great princes, when they would show great affection to their favorites, they bid them ask what they will, as Ahasuerus did, and as Herod did; that is, he shall both be the Lord's salvation to the ends of the earth, and "have all power given him in heaven and earth; so that all knees shall bow to him, and every tongue shall confess him to be Lord." [Esther 5:3; Mark 6:23; Isaiah 49:6; Mat. 28:18; Phil. 2:10, 11; Psalm 40:6-8.] In the other text before mentioned, Psalm 40:6-8, Christ declares his compliance to the agreement, and his subscribing the covenant on his part, when he came into the world, as the apostle explains it, Heb. 10:5, etc.; "Look, I have come to do your will, O God;" as if he had said, "O Father, you engage me to be your servant in this great work of saving sinners. Lo, I come to do the work, I here covenant and agree to yield up myself to your disposing, and to serve you forever." Psalm 40:6. "Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require." It seems to be an allusion to the master's "boring through the servant's ear," Exod. 21:6. Among the Jews only one ear was bored, but here are ears in the plural number, a token of that perfect and desirable subjection, which Christ, as mediator, was in to his Father. But for a more clear, distinct, and full opening of the covenant of redemption, or that blessed compact between God the Father and Jesus Christ, which is a matter of grand importance to all our souls; and considering that it is a point that I have never yet treated of in pulpit or press, I shall therefore take the liberty at this time to open myself as clearly and as fully as I can. And therefore thus—
QUESTION. If you ask me, What is this covenant of redemption?
Answer 1. I answer, in the general, that a covenant is a mutual agreement between parties, upon articles or propositions on both sides, so that each party is tied and bound to perform his own conditions. This description holds the general nature of a covenant, and is common to all covenants, public and private, divine or human. But, Answer 2. Secondly, and more particularly, I answer, the covenant of redemption is that federal transaction or mutual stipulation that was between God and Christ from everlasting, for the accomplishment of the work of our redemption, by the mediation of Jesus Christ, to the eternal honor, and unspeakable praise, of the glorious grace of God. Or, if you please, take it in another form of words, thus—It is a compact, bargain, and agreement between God the Father and God the Son, designed mediator, concerning the conversion, sanctification, and salvation of the elect, through the death, satisfaction, and obedience of Jesus Christ, which in due time was to be given to the Father. But for the making good the definition I have laid down, I must tell you that there are many choice scriptures which give clear intimation of such a federal transaction between God the Father and Jesus Christ, in order to the recovery, and everlasting happiness, and salvation of his elect. I shall instance the most considerable of them— (1.) The first is this, Genesis 3:15, "And I will put enmity between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel." Here begins the book of the Lord's wars, God's battles. ["The Scriptures are called the Book of the Battles of the Lord." Num. 21, Rupertas.] This is spoken of that holy enmity that is between Christ and the devil, and of Christ's destroying the kingdom and power of Satan: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil," Heb. 2:14.God, by way of threatening, told Satan that the seed of the deceived woman should overmatch him at last, and should break in pieces his power and crafty plots. He gives Satan permission to do his worst, and proclaims an open and an utter enmity between Christ and him. From this scripture some conclude that Christ covenanted from eternity to take upon him the seed of the woman, and the sinless infirmities of our true human nature; and under those infirmities to enter the lists with Satan, and to continue obedient through all his afflictions, temptations, and trials, to the death, even to the death of the cross, Phil. 2:8-9. And that God the Father had covenanted with Christ, that in case Christ did continue obedient through all his sufferings, temptations, and trials—that then his obedience to the death should be accounted as full satisfaction to divine justice for all those wrongs and injuries which were done to God by the sins of man. Christ must die, or else he could not have been the mediator of the new covenant through death, Heb. 9:15-16. But,
(2.) The second scripture is that, Isaiah 42:6, "I, the Lord, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles." Thus God speaks of Christ. In this chapter we have a glorious prophecy of Christ our Redeemer. Here are four things prophesied of him:
(1.) The divine call, whereby he was appointed to the work of our redemption: verse 1, "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations." Jesus Christ would not, yes, he could not, he dared not, thrust himself upon this great work, or engage in this great work, until he had a clear call from heaven.
(2.) Here you have the gracious deportment of Christ, in the work to which he was called; this is fully set down, vers. 2-4, "He will not shout or cry out, or raise his voice in the streets." He shall come clothed with majesty and glory, and yet full of meekness: "A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice." "He will not break," that is, he will bind up the bruised reed, he will comfort the bruised reed, he will strengthen the bruised reed. Christ will acknowledge and encourage the least degrees of grace; he will turn a spark of grace into a flame, a drop into a sea, etc. "He shall not fail, nor be discouraged." These words show his kingly courage and magnanimity. Though he should meet with opposition from all hands, yet nothing should daunt him, nothing should dismay him; no afflictions, no temptations, no sufferings should in the least abate his courage and valor.
(3.) The divine assistance he should have from him that called him. This is set down in two expressions: verse 6, "I will take hold of your hand. I will keep you." Divine assistance does usually concur with a divine call. When God sets his servants on work, he defends and upholds them in the work.
(4.) The work itself to which Christ was called. This is expressed under divers phrases: verse 6-7, "To be a light to the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and to be a covenant to the people." In these last words you have two things observable; the first is one special part of Christ's office: "He was given for a covenant." Second, The persons in reference to whom this office was designed: "a covenant of the people." One end why God the Father gave Christ out of his bosom, was, that he might be a covenant to his people. Christ is given for a covenant both to the believing Jews and Gentiles. As he is "the glory of the people of Israel," so he is "a light to enlighten the Gentiles." In this scripture last cited, you have the Father's designation and sealing of Christ to the mediatorial employment, promising him much upon his undertaking it, and his acceptance of this office, and voluntary submission to the will of the Father in it: "Behold, I come to do your will," Heb. 5:4-5; Psalm 40:7-8; John 10:17-18. And these together amount to the making up of a covenant between God the Father and his Son; for what more can be necessary to the making up of a covenant than is here expressed? But,
(3.) The third scripture is that, Isaiah 49:1, " Listen to me, you islands; hear this, you distant nations—Before I was born the Lord called me; from my birth he has made mention of my name." [This prophecy is applied to Christ, Luke 2:32; Acts 13:47; Gal. 3:16; Heb. 5:4-5. And many of the Jews do confess that this place is to be understood of Christ only, Mat. 1:21-22; Luke 2:10-11; Heb. 1:6.] These words are spoken in the person of Christ; he tells us how he is called by his Father to be a mediator and Savior of his people. Jesus Christ would not take one step in the work of our redemption until he was called and commissioned by his Father to that work. God the Father, who from eternity had fore-assigned Christ to this office of a mediator, a Redeemer—did, both while he was in the womb, and as soon as he was come out of it, manifest and make known this his purpose concerning Christ both to men and angels. Christ did not thrust himself, he did not intrude himself at random into the office of a Redeemer: "No man takes this honor to himself, but he that is called of God, as was Aaron," Heb. 5:4-5. So Christ took not upon himself the office of a mediator, a Savior, but upon a call and a commission from God. The sum is, that Christ took up the office of a Redeemer by the ordinance of his Father, that he might fulfill the work of our redemption unto which he was destined. Verse 2, "He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver." Christ having agreed to his Father's calling of him to the work of man's redemption, he gives you a picture in this verse, of God's fitting and furnishing of him with abilities sufficient for so important a work, together with his sustaining and supporting of him in the performance of the same. Here are two similitudes or comparisons:
(1.) That of a "sharp sword;" that of a bright and "sharp arrow," to show the efficacy of Christ's doctrine. [See Eph. 6:17; Heb. 4:12; Rev. 1:16, and 6:2.] The word of Christ is a sword of great power and efficacy for the subduing of the souls of men to the obedience of it, and for the cutting off of whoever or whatever shall oppose or withstand it. Christ was not sent of the Father to conquer by force of weapons, as earthly princes do; but he conquers all sorts of sinners, even the proudest and stoutest of them, by the sword of the Spirit, which is the word of God, as you may see by comparing these scriptures together. [Acts 2:37, 41, 4:1-4, and 16:29-35; 2 Cor. 10:4, 6.] Having spoken of the efficacy of Christ's doctrine, he tells us that he will take care of the security of his person: "In the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver." God the Father undertakes to protect the Lord Jesus Christ against all sorts of adversaries that should band themselves against him, and to maintain his doctrine against all enemies that should conspire to suppress it. [John 7:30, 44; Luke 22:53; Mat. 27:62-66, and 2-6; Acts 2:23-24.] God so protected his dear Son against all the might and malice of his most capital enemies that they neither could lay hold on him, or do anything, before the time by God fore-designed was come. Christ was sheltered under the wing of God's protection until he voluntarily went to his passion; neither could they keep him in death, when that time was once over, though they endeavored with all their might to do it. Now in the third verse, God the Father tells Jesus Christ what a glorious reward he should have for undertaking the great work of redemption: "And said unto me, You are my servant, Israel, in whom I will display my splendor." [Or, as some render the words, You are my servant to Israel, or for Israel; that is, for Israel's good, for my people's behalf. "Few," says Sasbont, "to this day do consider Christ's labor in preaching, prayer, fasting, and suffering a cruel death for us; for if they did, they would be more affected with love towards him that loved them so dearly."] God having called Christ, set him apart, sanctified him, and sent him into the world for the execution of the office of a Redeemer, he does in this third verse encourage him to set upon it, and to go on cheerfully, resolutely, and constantly in it, with assurance of good and comfortable success, notwithstanding all the plots, designs, and oppositions that Satan and his imps might make against him. Verse 4, "Then I said—I have labored to no purpose; I have spent my strength in vain and for nothing. Yet what is due me is in the Lord's hand, and my reward is with my God." In these words Jesus Christ complains to his Father of the incredulity, wickedness, and obstinate rebellion of the greatest part of the Jews against that blessed word which he had clearly and faithfully made known to them. When Christ looked upon the paucity and small number of those whom his ministry had any saving and powerful work upon, he pours out his complaints before the Father. Not that Christ's pains in his ministry among the Jews were wholly in vain, either in regard of God who sent him, or in regard of the persons unto whom he was sent, as if not any at all were converted. Oh no! for some were called, converted, and sanctified, as you may see by these scriptures. [Isaiah 6:13, and 8:18, etc.] Or in regard of himself, as if any loss or harm should thereby redound unto him. Oh no! but in regard of the small, the slender effect, that his great labors had hitherto found. "Yet surely my reward is with my God." Christ, for the better support and re-encouraging of himself to persist in his employment, opposes unto the lack of the chiefly desired success of his labors with men— the gracious acceptance of them with God. It is as if Christ had said, "Although my labor has not produced such fruits and effects as I indeed desired, yet I do comfort and bear up my heart with this, that my heavenly Father knows that in the office and place wherein he has set me, I have faithfully done all that could be done for the salvation of poor sinners' souls, and for the securing of them from wrath to come." "Yet surely my reward is with my God;" that is, the reward of my work, or my wages for my work, which God will render unto me, not according to the outcome or success of my labors, but according to my pains therein taken, and the faithful discharge of my office and duty there in "What," says Christ, "though the Jews believe not, repent not, return not to the Most High; yet my labor is not lost, for my God will really, he will signally reward me." Upon this, God the Father comes off more freely and roundly, and opens his heart more abundantly to Jesus Christ, and tells him in the fifth and sixth verses following, that he will give him full, complete, and honorable satisfaction for all his pains and labors in preaching, in doing, in suffering, in dying, that he might bring many sons to glory. Verse 5, "And now the Lord says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength." In this verse you have a further encouragement to our Lord Jesus Christ, God the Father engaging himself not only to support him and protect him in the work of his ministry, but of making him glorious in it and by it also; and that though his work should not prove so successful among his own people as he desired, yet his ministry should become very glorious and efficacious upon the Gentiles, far and near, throughout the whole world. [John 5:20, 23, 10:15, 17, and 17:1, 5; Phil. 2:9.] Jesus Christ is very confident of his being high in the esteem of his Father for the faithful discharge of his duty; and that, notwithstanding all the hard measure that he met with from the most of the Jews, that yet his Father would crown him with honor and glory, and that he would enable him to go through the work that is incumbent upon him, and that he would protect him and defend him in his work, against all might and malice, all power and policy, that would make headway against him. Verse 6, "And he said—It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth." Thus you see that God the Father still goes on to show that the labors of Christ should be very glorious, not only in the eyes of God, but in the eyes of all the world. You know elsewhere Christ is called "the way, the truth, and the life," John 14:6; and here he is called the light and salvation of the Gentiles. God the Father, speaking to Jesus Christ, tells him that it was but a small matter, a light thing—for him to have such happy and ample success as to reduce and win the Jews, in comparison of that further work that he intended to effect by him, even the salvation of the Gentiles unto the ends of the earth. God the Father seems to say thus to Jesus Christ, "The dignity and worthiness of your person, you being the eternal and only Son of God, as also the high office whereunto I have called you, requires more excellent things than that you should only raise up and restore the people of Israel. I have also appointed and ordained you for a Savior to the Gentiles, even to the ends of the earth; therefore though the greatest part among the Jews will not receive you nor submit unto you, yet the Gentiles shall own you and honor you, they shall embrace you and give themselves up unto you." I shall be briefer in the remaining proofs; and therefore,
(4.) The fourth scripture is, Isaiah 52:13-14, "Behold, my servant will act wisely; he will be raised and lifted up and highly exalted." [Isaiah 42:1, and 53:11, etc.] The three last verses of this chapter, with the next chapter, do jointly make up an entire prophecy concerning Christ's person, parentage, condition, manner of life, sufferings, humiliation, exaltation, etc., with the noble benefits which redound to us, and the great honor which redounds to himself. In these two verses you have—
(1.) The two parties contracting, namely, God the Father, and Jesus Christ: "Behold my servant," says God the Father. This title is several times given by the Father to Jesus Christ, because he did the Father great service in the work of man's redemption, freeing fallen man from the thraldom of sin and Satan.
(2.) Both parties are very sure and confident of the event, and of the accomplishment of the whole work of redemption: "Behold, my servant will act wisely; he will be raised and lifted up and highly exalted." Here are several terms heaped up to express in part the transcendent and inexpressible advancement of Jesus Christ. When men are raised from a base and low estate, to some honorable condition; when men are furnished with such parts and endowments of prudence, wisdom, and understanding as makes them admirable in the eyes of others; and when they are enabled to do and suffer great things whereby they become famous and renowned far and near—then we say they are highly exalted. Now in all these respects our Lord Jesus Christ was most eminently exalted above all creatures in heaven and earth, as is most evident throughout the Scriptures.
(3.) He tells you of the price which Jesus Christ should pay for the redemption of his people, agreed upon by covenant, namely, the humbling of himself to the death of the cross, as you may see in verse 14: "there were many who were appalled at him—his appearance was so disfigured beyond that of any man and his form marred beyond human likeness." This is the speech of the Father to Jesus Christ; his appearance was so marred that the Jews were ashamed to own him for their King and Messiah. The astonishment here spoken of is such an astonishment as arises from the contemplation of some strange, uncouth, and rueful spectacle of desolation, deformity, and misery. And no wonder if many were astonished at the sight of our Savior's condition, in regard of that base, disgraceful, and despiteful treatments which were done to him in the time of his humiliation here on earth, when his own followers were so amazed at the foretelling of them, Mat. 10:32-34. O sirs! the words last cited are not so to be understood as if our blessed Savior had, in regard of his bodily person or presence, been some strange, deformed, or misshapen creature, Isaiah 53:3, but in regard of his outward estate, coming of poor and obscure parents, living in a low, despicable condition, exposed to scorn and contempt, and to much affliction, through the whole course of his life; and more especially yet, in regard of what he was also in his personal appearance, through them base and scornful treatment which he sustained at the hands of his malicious and mischievous adversaries, when they had gotten him into their power; besides his watchings, draggings to and fro from place to place, buffetings, scourgings, carrying his cross, and other base treatment—could not but much alter the state of his body, and deface all the sightliness of it. And yet all this he suffered, to make good the compact and agreement that he had made with his Father about the redemption of his elect! But,
(5.) The fifth scripture is Isaiah 53. This scripture, among many others, gives us very clear intimations of a federal transaction between God the Father and Jesus Christ, in order to the recovery and everlasting happiness of poor sinners. The glorious gospel seems to be epitomized in this chapter. The subject-matter of it is the grievous sufferings and dolorous death of Christ, and the happy and glorious outcome thereof. Of all the prophets, this prophet Isaiah was the most evangelical prophet; and of all the prophecies of this prophet, that which you have in this chapter is the most evangelical prophecy. [Jerome calls him Isaiah the evangelist.] In this chapter you have a most plain,lively, and full description and representation of the humiliation, death, and passion of Jesus Christ; which indeed is so exact, and so consonant to what has actually occurred to Jesus, that Isaiah seems here rather to pen a history than a prophecy. [In this chapter you have the compact and agreement between God the Father and Jesus Christ plainly asserted and proved.] The matter contained in this chapter is so convicting, from that clear light that goes along with it—that several of the Jews, in reading of this chapter, have been converted, as not being able to stand out any longer against the shining light and evidence of it. Out of this chapter, which is more worth than all the gold of Ophir, yes, than ten thousand worlds, observe with me these eight things:
[1.] First, Observe that God and Christ are sweetly agreed, and infinitely pleased in the conversion of the elect: verse 10, "He shall see his seed," that is, he shall see them called, converted, changed, and sanctified; "he shall see his seed," that is, an innumerable company shall be converted to him by his word and Spirit, in all countries and nations, through the mighty workings of the Spirit, and the incorruptible seed of the word, Psalm 110:3; 1 Pet. 1:23. Infinite numbers of poor souls would be brought in to Jesus Christ— which he would see to his full contentment and infinite satisfaction, Rev. 7:9; Heb. 10, 13. "He shall see his seed," that is, he shall see them increase and multiply; he shall see believers brought in to him from all corners and quarters, and he shall see them greatly increase and grow by the preaching of the everlasting gospel, especially after his ascension into heaven, and a more glorious pouring forth of the Holy Spirit upon his apostles and others, Acts 2:37, 41, 4:1-4, and 8. No accountants on earth can count or reckon up Christ's spiritual seed. But,
[2.] Secondly, Observe with me, that in the persons redeemed by Jesus Christ, there was neither weight nor worth, neither portion nor proportion, neither inward nor outward excellencies or beauties, for which the punishment due to them should be transferred upon dear Jesus, Ezek. 16:1-10; for if you look upon them in their sins, in their guilt, you shall find them despisers and rejecters of Christ. Verse 4, "Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted." Christ took upon him, not our nature alone—but the infirmities also of it; and became liable to such sorrows, and afflictions, and pains, and griefs, as man's sinful nature is exposed and subject unto. They are called ours because they were procured to him by our sins, and sustained by him for the discharge of our sins; unto the guilt whereof, out of love to us undertaken by him, they were deservedly due, Romans 8:3; Heb. 4:15. Christ, for our sakes, has taken all our spiritual maladies, that is, all our sins, upon him—to make satisfaction for them; and as our surety, to pay the debt that we had run into. Christ, in the quality of a pledge for his elect, has given full satisfaction for all their sins, bearing all the punishments due for them, in torments and extreme griefs, both of body and soul. [You know they traduced him as a notorious deceiver, a drunkard, a friend of publicans and sinners, and one who wrought miracles by the power of the devil.] The reason why they so much disesteemed Christ was, because they made no other account, but that all those afflictions which befell him, were inflicted by God upon him for his own evil deserts. They accounted him to be one out of grace and favor with God, yes, to be one pursued by him with all those evils, for his sins. When the Jews saw what grievous things Christ suffered, they wickedly and impiously judged that he was thus handled by God, in way of vengeance for his sins. By all which, you may see, that in the persons redeemed by Christ, there was nothing of worth or honor to be found, for which the punishment, due to them, should be transferred upon our Lord Jesus Christ. But,
[3.] Thirdly, Observe with me, that no sin, nor meritorious cause of punishment, is found in Jesus Christ, our blessed Redeemer, for which he should be stricken, smitten, and afflicted by God: verse 5, 9, "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. He had done no violence, neither was any deceit in his mouth." Sin had cast God and us at infinite distance. Now Christ is punished—that our sins may be pardoned; he is chastised that God—that we may be reconciled. Guilt stuck close upon us, but Christ, by the price of his blood, has discharged that guilt, pacified divine wrath, and made God and us friends. [1 Pet. 1:18-19; Romans 3:25, and 5:1, 10; 2 Cor. 5:19, 21; Col. 1:19-20.] God the Father laid upon dear Jesus all the punishments that were due to the elect, for whom he was a pledge; and by this means they come to be acquitted, and to obtain peace with God. "Christ was holy, harmless, and undefiled." No man could convict him of sin; yes, the devil himself could find nothing amiss in him, either as to word or deed. Christ was without original blemish—or actual blot. [Heb. 7:26; John 8:46, and 14:30; 1 John 3:5.] All Christ's words and works were upright, just, and sincere. Christ's innocency is sufficiently vindicated, verse 9. It is true, Christ suffered great and grievous things—but not for his own sins—but for ours! "For he had done no violence, neither was any deceit found in his mouth." Christ had now put himself in the sinner's stead, and became his surety, and so liable to whatever the sinner had deserved in his own person; and upon this account, and no other, was he wounded, bruised, and chastised. The Lord Jesus had no sin in him by inhesion; but he had a great deal of sin upon him by imputation: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God," 2 Cor. 5:21. It pleased our Lord Jesus Christ to put himself under our guilt, and therefore it pleased the Father to wound him, bruise him, and chastise him. But,
[4.] Fourthly, Observe with me, that peace and reconciliation with God, and the healing of all our sinful maladies, and our deliverance from wrath to come—are all such noble favors as are purchased for us by the blood of Christ: [Thes. 1:10; 1 Pet. 1:18-19; Romans 3:25, and 5:1, 16; 2 Cor. 5:19, 21.] verse 5, "The chastisement of our peace was upon him, and with his stripes we are healed." Christ was chastised to procure our peace, by removal of our sins, which had set God and us asunder; the guilt thereof being discharged with the price of his blood, and we reconciled to God by the same price. Christ was punished, that we by him might obtain perfect peace with God—who was at enmity with us by reason of our sins. By Christ's stripes, we are freed both from sin and punishment. Now because some produce this scripture to justify that corrupt doctrine of universal redemption, give me permission to argue thus from it. That chastisement for sin, which was laid upon the person of Jesus Christ procured peace—for those for whom he was so chastised, Isaiah 57:21; Eph. 2:14; but there was no peace procured for the reprobates, or those who would never believe. Further, "By his stripes we are healed." Whence I reason thus: the stripes inflicted upon Christ are intended, and do become healing medicines for those for whom they are inflicted; but they never become healing medicines for reprobates or unbelievers: Nahum 3:9, "There is no healing of their bruise." But,
[5.] Fifthly, Observe with me, that the great and the grievous sufferings which were inflicted upon Jesus Christ—he did endure freely, willingly, meekly, patiently; according to the covenant and agreement that was made between the Father and himself: verse 7, "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth." This is a very pregnant place to prove the atonement and satisfaction made by Christ's sufferings for our sins; if we look upon the words as they run in the original, for thus they run; "It was exacted, and he answered;" that is, the penalty due to God's justice for our sins was exacted of Christ, and he sustained the penalty for us. The prophet does not speak of one and the same party or parties, both sinning and suffering or sustaining penalties for their own defaults; but as one suffering, for the sins of another, and sustaining grievous penalties for faults made and faults committed by other persons. The words, rightly read and understood, do sufficiently confirm the doctrine of atonement and satisfaction, made to God's justice by Christ's sufferings, for our sins. The penalty due to us was, in rigor of justice, exacted of him; and he became a sponsor or surety for us, by undertaking in our behalf the discharge of it. Christ did voluntarily undertake and engage himself unto God his Father in our behalf, as a surety for the payment of all our debts. They were exacted of him, and he answered for them all; that is, he not only undertook them, but he also discharged us of them! Just so, we use the word commonly in our English tongue; to answer a debt, for to discharge it; and this is most true of our dear Lord Jesus, for he answered our debt, and caused our bond to be cancelled, that it might never come to be put in suit against us, either in this or the eternal world, John 19:30; Romans 4:25; Col. 2:14. "Yet he did not open his mouth." This has respect to his patience; for the oppressions and afflictions that he sustained for others, and that in regard of those by whom he suffered them unjustly—yet was he silent. He neither murmured or repined at God's disposal of things in that manner, nor used any railing or reviling speeches against those who dealt so despitefully with him, but behaved calmly and quietly under them; Christ having an eye to his voluntary obedience and submission to the will of his Father, and agreement thereunto, Mat. 26:39, 42; Mark 14:36; John 18:23; 1 Pet. 2:23. He undertook willingly what his Father required of him, and as willingly, when the time came, he underwent it; neither hanging back or opposing anything in way of contradiction thereunto, when it was by his Father propounded to him at first; nor afterward seeking to shift it off, when he was to actually perform what he had engaged himself unto, by pleading anything for himself, for a release from their most unjust proceedings, in whose hands he then was. "Yet he did not open his mouth" to confute the slanders and false accusations of his enemies; neither did he utter anything to the harm of those who put him to death, but prayed for those who crucified him, Luke 23:34; Mat. 26:63, and 27:12, 14. "He was led as a lamb to the slaughter," properly, as a ewe-lamb, or she-lamb. The ewe is mentioned as the quieter of that species, because the rams are sometimes more unruly. "And as a sheep before her shearers is silent." A lamb does not bite or push him, who is going about to kill it, but goes as quietly to the slaughter-house, as if it were going to the fold wherein it is usually lodged, or the field where it is accustomed to feed. But,
[6.] Sixthly, Observe with me, that the original cause of this compact or covenant between the Father and the Son, by virtue of which God the Father demands a price, and Jesus Christ pays the price according to God's demands—is only from the free grace and favor of God! verse 10, "It pleased the Lord to bruise him, he has put him to grief." God the Father looks upon Jesus Christ as sustaining our person and cause; he looks upon all our sins as laid upon him, and to be punished in him. Sin could not be abolished, the justice of God could not be satisfied, the wrath of God could not be appeased, the terrible curse could not be removed—but by the death of Christ! Therefore, God the Father took a pleasure to bruise him, and to put him to grief, according to the agreement between him and his Son. It must be readily granted that God did not incite or instigate the wicked Jews, to those vile and cruel treatments to Jesus Christ. But yet that his sufferings were by God predetermined for the salvation of mankind is most evident by these scriptures; [Acts 2:23, and 4:28.] And, accordingly, it pleased the Lord to bruise him, and to put him to grief. The singular pleasure that God the Father takes in the work of our redemption, is a wonderful demonstration of his love and affection to us!
[7.] Seventhly, Observe with me, that it is agreed between the Father and the Son—that our sins should be imputed unto him, and that his righteousness should be imputed unto us, and that all the redeemed should believe in him, and so be justified! Verse 11, "He shall see of the travail of his soul, and shall be satisfied: by his knowledge (or faith in him) shall my righteous servant justify many; for he shall bear their iniquities;" or, as some render it, "He shall see the fruit of the travail of his soul—and shall be satisfied." That is, Jesus Christ shall receive and enjoy that, as the effect and outcome of all the great pains that he has taken, and of all the grievous things which he has suffered, as shall give him full contentment and satisfaction. When Christ has accomplished the work of redemption, he shall receive a full reward for all his sufferings. Christ takes a singular pleasure in the work of our redemption, and does herein, as it were, refresh himself, as with the fruits of his own labors. God the Father engages to Jesus Christ that he should not travail in vain, but that he should survive to see with great joy, a numerous family of souls begotten unto God. You know when women, after sore, sharp, hard labor, have delivered, they are so greatly refreshed, delighted, gladdened, and satisfied, that they forget their former pains and sorrow, "for joy that a child is born into the world," John 16:21. God the Father undertakes, that Jesus Christ should have such a holy seed, such a blessed outcome, as the main fruit and effect of his passion, as should joy him, please him, and as he should rest satisfied in. Certainly there could be no such joy and satisfaction to Christ—as for him to see poor souls reconciled, justified, and saved by his sufferings and satisfaction; as it is the highest joy of a faithful minister to see souls won over to Christ, and to see souls built up in Christ, 1 Thes. 2:19-20; Gal. 4:19. Christ did bear the guilt of his people's sins, and thereby he made full satisfaction and atonement; and therefore he is said here "to justify many;" not all promiscuously, but those only whose sins he undertook to discharge, and for whom he laid down his life. [Besides the elect, he intercedes for none, John 17:9-10.] Christ's justifying of many is his discharging of many from the guilt of sin, by making satisfaction to God for the same. But,
[8.] Eighthly, Observe with me, that it is agreed between the Father and the Son, that for those persons for whom Jesus Christ should lay down his life—that he should stand intercessor for them also, that so they may be brought to the possession of all those noble favors and blessings that he has purchased with his dearest blood. Verse 12, "He bore the sins of many, and made intercession for the transgressors," saying, "Father, forgive them; for they know not what they do," Luke 23:34. For those very transgressors, by whom he suffered, he does intercede; for the article here is emphatic, and seems to point unto that special act, and those particular persons. Not but that these words have relation also to Christ's intercession for all those sinners who belong to him, and who have a saving interest in him; which intercession continues still, and shall continue—to the end of the world, Heb. 7:25. But,
(6.) The sixth scripture is that, Isaiah 59:20-21, "The Redeemer will come to Zion, to those in Jacob who repent of their sins," declares the Lord. "As for me, this is my covenant with them," says the Lord. "My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children, or from the mouths of their descendants from this time on and forever," says the Lord." Out of this blessed scripture you may observe these following things
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Post by Admin on Feb 20, 2024 16:26:02 GMT -5
First, The parties covenanting and agreeing—and they are God the Father and Jesus Christ. God the Father in those words, "Says the Lord;" and Jesus Christ in those words, "The Redeemer shall come to Zion."
Secondly, You have God the Father, first covenanting with Jesus Christ, and then with his seed, as is evident in the 21st verse.
Thirdly, You have the persons described, who shall be sharers in redemption mercies, and they are the Zionites, the people of God, the citizens of Zion. But lest any should think that all Zion should be saved, it is added by way of explication, that only such of Zion "as turn from transgression in Jacob," shall have benefit by the Redeemer. The true citizens of Zion, the right Jacobs, the sincere Israelites, in whom there is no guile, Romans 11:26, are they and only they—who turn from their sins. None have a saving interest in Christ, none have redemption by Christ—but converts—but such as cast away their transgressions, as Ephraim did his idols, saying, "What have I any more to do with you?" Hosea 14:8.
Fourthly, You have the way and manner of the elect's delivery, and that is, not only by paying down upon the nail, the price agreed on; but also by a strong and powerful hand, as the original imports in these scriptures. [Romans 11:26; Isaiah 59:20.] The Greek word which is used by Paul, and the Hebrew word which is used by Isaiah, both signify delivering "by strong hand," to rescue by force, as David delivered the lamb out of the lion's paw.
Fifthly, You have the special blessings that are to be conferred upon the elect—namely, redemption, conversion, faith, repentance, reconciliation, turning from their iniquity; all comprehended under that term "the redeemed."
Sixthly, You have the Lord Jesus Christ considered as the head of the church, from whom all spiritual gifts—sanctification, salvation, and perseverance do flow and run, as a precious balsam, upon the members of his body: "My Spirit," says God the Father, to Christ the Redeemer, "and my word which I have put into your mouth, shall not depart out of your mouth; nor out of the mouth of your seed," etc. In these words, God the Father engages, that his Spirit and word should continue with his church to direct and instruct it, in all necessities, throughout all ages successively, even unto the world's end. But,
(7.) The seventh scripture is, Zechariah 6:12-13, "Tell him this is what the Lord Almighty says—Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And the counsel of peace shall be between them both." Now that the business of man's redemption was transacted between the Father and the Son, is very clear from this text, "And the counsel of peace shall be between them both," that is, the two persons spoken of—namely, the Lord Jehovah, who speaks, and the man, whose name is the Branch, Jesus Christ. This counsel was primarily about the reconciliation of the riches of God's grace, and the glory of his justice. The design and counsel, both of the Father and the Son, was our peace. [Whatever Socinians say, it is most certain that reconciliation is not only on the sinner's part, but on God's also.] The counsel of reconciliation, is how man, who is now an enemy to God, may be reconciled to God, and God to him. This counsel or consultation shall be "between them both," that is Jehovah and the Branch. There were blessed transactions between the Father and the Son, in order to the making of peace between an angry God and sinful men. I know several learned men interpret it of Christ's offices—namely, of his kingly and priestly office; for both conspire to make peace between God and man. Now if you will thus understand the text, yet it will roundly follow, that there was a consultation at the council-board in heaven, concerning the reconciliation of fallen man to God; which reconciliation Christ, as king and priest, was to bring about. Look, as there was a counsel taken, concerning the creation of mankind, between the persons in the blessed Trinity, "Let us make man after our image," Gen. 1:26; Col. 3:19; Eph. 4:24; so there was a consultation held concerning the restoration of mankind out of their lapsed condition: "The counsel of peace shall be between them both." Certainly there was a covenant of redemption made with Christ; upon the terms whereof he is constituted to be a reconciler and a redeemer, to say to the prisoners, "Go forth, to bring deliverance to the captives, and to proclaim the year of release or jubilee, the acceptable year of the Lord," as it is, Isaiah 61:1-2. But, (8.) The eighth scripture is that, Psalm 40:6-8, "Sacrifice and offering you did not desire, but my ears you have pierced burnt offerings and sin offerings you did not require. Then I said, "Here I am, I have come-- it is written about me in the scroll. I desire to do your will, O my God; your law is within my heart." Compared with that, Heb. 10:5-7, "Therefore, when Christ came into the world, he said—Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased. Then I said—Here I am--it is written about me in the scroll-- I have come to do your will, O God." In these two scriptures, two things are concluded: (1.) The impotency of legal sacrifices, verse 5-6; (2.) The all-sufficiency of Christ's sacrifice, verse 7. There is some difference in words and phrases between the apostle and the prophet, but both agree in sense, as we shall endeavor to demonstrate. Penmen of the New Testament were not translators of the Old Testament, but only quoted them for proof of the point in hand, so as they were not tied to syllables and letters—but to the sense of the text alone. That which the prophet speaks of himself, the apostle applies to Christ, say some. This may be readily granted; for David being a special type of Christ, that may in history and type be spoken of David, which, in mystery and truth, is understood of Christ. But, that which David uttered in the aforesaid text, is without question, uttered by the way of prophecy, concerning Christ, as is evident by these reasons. First, In David's time, God required sacrifices and burnt-offerings, and took delight therein, 1 Chron. 21:26; 1 Sam. 26:19; for God answered David from heaven by fire, upon the altar of burntoffering; and David himself advised Saul to offer a burnt-offering that God might accept of it. Secondly, David was not able so "to do the will of God," as by doing it, to make all sacrifices void; therefore this must be taken as a prophecy of Christ. Thirdly, In the verse before, namely, Psalm 40:5, such an admiration of God's goodness is premised, as cannot fitly be applied to any other evidence, than of his goodness in giving Christ; in reference to whom, it may be truly said, "That eye has not seen, nor ear heard, neither have entered into the heart of man—the things which God has prepared for those who love him," 1 Cor. 2:9. Fourthly, These words used by the apostle, "when he comes into the world, he says," are meant of Christ; which argue that that which follows was an express prophecy of Christ. These things being premised, out of the texts last cited we may observe these following particulars that contribute to our purpose. [1.] FIRST, That the Holy Spirit opens and expounds the covenant of redemption, bringing in the Father and the Son, as conferring and agreeing together about the terms of it; and the first thing agreed on between them is the price; and the price that God the Father stands upon is "blood;" and that not "the blood of bulls and goats, but the blood of his Son;" which was the best, the purest, and the noblest blood, which ever ran in veins. [Heb. 10:4, and 9:22; John 10:11, 15, 17, 18, and 1:29; 1 Pet. 1:18-19.] Now Christ, to bring about the redemption of fallen man, is willing to come up to the demands of his Father, and to lay down his blood. The scripture calls the blood of Christ, precious blood. Oh, the virtue in it, the value of it! Through this red sea, we must pass to heaven; Christ's blood is heaven's key. "Precious in the sight of the Lord is the blood of the saints," Psalm 116:15, and truly "precious in the sight of the saints is the blood of Christ." One little drop is of more worth, than heaven and earth, [Luther.] Christ's blood is "precious blood," in regard of the dignity of his person. It is "the blood of God himself," Acts 20:28, it is the blood of that person, who is very God as well as very man. Christ's blood was noble blood, and therefore precious. He came from the race of kings, as touching his manhood; but being always the Son of God. This renders his nobility matchless and peerless. It was Pharaoh's brag, that he was the son of ancient kings, Isaiah 19:11. Who can lay claim to this more than Christ? Who can challenge this honor before him? He is the Son of the ancientest king in the world, he was begotten as a king from all eternity, Dan. 7:9, 13, 27. The blood of good kings is precious; "You are worth ten thousand of us," said David's subjects to him, 2 Sam. 18:3; and therefore they would not allow him to hazard himself in the battle. The nobleness of his person did set a high rate upon his blood. And whom does this argument more commend unto us, than Christ? The blood of Christ is precious blood in regard of the virtues of it. By this blood, God and man are reconciled; by this blood, the chosen of God are redeemed. It was an excellent saying of Leo, "The effusion of Christ's blood is so rich and available, that if the whole multitude of captive sinners would believe in their Redeemer, not one of them should be detained in the tyrant's chains." This precious blood justifies our persons in the sight of God, it frees us from the guilt of sin, and it frees us from the reign and dominion of sin, and it frees us from the punishments that are due to sin, it saves us, "from that wrath to come," Acts 13:38-39; Romans 3:24-25; 1 John 1:7; 1 Thes. 1:10. Now, were not Christ's blood of infinite value and virtue, it could never have produced such glorious effects. The blood of Christ is precious, beyond all account; and yet our Lord Jesus did not think it too dear a price to pay down for his saints. God the Father would be satisfied with no other price; and therefore God the Son comes up to his Father's price, that our redemption might be sure. But, [2.] SECONDLY, Observe that God rejects all ways of satisfaction by men. Could men make as many prayers as there are stars in heaven and drops in the sea; and could they weep as much blood as there is water in the ocean; and should they "give all their goods to the poor, and their bodies to be burned," 1 Cor. 13:3, as some have done—yet all this would not satisfy for the least sin, not for an idle word, not for a vain thought! Heb. 10:5, "Sacrifice and offering you did not desire;" that is, you will not accept of them for an expiation and satisfaction for sin, as the Jews imagined. The apostle shows the impotency and insufficiency of legal sacrifices, by God's rejecting of them. The things here set down, as not regarded by God—as sacrifices, offerings, burnt-offerings, and sacrifices for sin, together with other legal ordinances comprised under them—do evidently demonstrate that God regards none of those things in a way of satisfaction; they are no current price, they are no such pay that will be accepted of in the court of heaven. Remission of sin could never be obtained by sacrifices and offerings, nor by prayers, tears, humblings, meltings, watchings, fastings, penances, pilgrimages, etc. Remission of sins cost Christ dear, though it cost us nothing! Remission of sins drops down from God to us, through Christ's wounds, and swims to us in Christ's blood. It was well said by one of the ancients: "I have nothing I may boast in my own works; I have nothing whence I may boast myself; and therefore I will glory in Christ! I will not glory that I am righteous, but I will glory that I am redeemed! I will glory, not because I am without sin, but because my sins are forgiven! I will not glory because I have profited, or because any has profited me, but because Christ is an advocate with the Father for me, but because the blood of Christ is shed for me!" Certainly the popish doctrine of man's own satisfaction in part, for his sins is most derogatory to the precious blood of Jesus; and to the plenary and complete satisfaction of Jesus Christ. But, [3.] THIRDLY, Observe that nothing below the obedience and sufferings of Christ, our mediator, could satisfy divine justice. Heb. 10:5, "But a body have you prepared me." Christ having declared what his Father does not delight in, he further shows affirmatively what it was wherein he rested well pleased, in these words, "But a body have you prepared me." In this phrase, "A body have you prepared me," Christ is brought in, speaking to his Father. By body is meant the human nature of Christ. Body is a synecdoche, put for the whole human nature, consisting of body and soul; the body was the visible part of Christ's human nature. A body is fit for a sacrifice, fit to be slain, fit to have blood shed out of it, fit to be offered up, fit to be made a price, and a ransom for our sins, and fit to answer the types under the law. Applicable therefore, to this purpose, is it said of Christ, "He himself bore our sins in his own body," 1 Pet. 2:24; and those infirmities wherein he was "made like unto us," Heb. 2:9, 14, 17, were most conspicuously evidenced in his body; and hereby Christ was manifested to be a true man. He had a body like ours, a body subject to manifold infirmities, yes, to death itself. That body which Christ had is said to be "prepared by God;" the Greek word, which is translated prepared, is a metaphor from mechanics, who do artificially fit one part of their work to another, and so finish the whole. God fitted his Son's body to be joined with the deity, and to be an expiatory sacrifice for sin. The word "prepared" implies that God the Father ordained, formed, and made fit and able, Christ's human nature—to undergo, suffer, and fulfill that purpose for which he was sent into the world. God the Father is here said to have prepared Christ a body; because Christ having received from his Father the human nature out of the flesh and blood of the Virgin Mary by the power of the Holy Spirit, Mat. 1:20; Luke 1:31, 35, here gives up the same unto the service of his Father—to do, to suffer, to die—that he might be a sacrifice of expiation for our sins. As for the words of the psalmist, Psalm 40:6, "My ear have you opened,"—Heb., "dug open," it is a proverbial manner of speech, whereby there is implied the qualifying or fitting a man unto obedience in service—the ear, or the opening of the ear, being an emblem, or symbol, or a metaphorical sign of obedience, Isaiah 55:5; Job 33:16. Now Paul, following the translation of the Septuagint, and being directed by the Spirit of God, expounds this of God's sanctifying and fitting a body unto Christ, wherein he was obedient, even unto the shameful death of the cross. These words, "You have bored through my ears," import that Christ, now becoming man, gives up himself to be a willing servant of his Father, to obey him unto the death of the cross. And it is a similitude taken from the servants of the Hebrews, who, after that they had served their masters six years, would not depart out of their masters' service the seventh year, but abide in it continually until death; for a testimony whereof their ear was bored through, on the posts of the door, as may be seen, Exod. 21:6. It is therefore as much as if he should say, You have given me a body that is willing and ready in your service, even unto death. But to conclude this head, the apostle speaking of disannulling the sacrifice of the law, he uses this word body to set out a sacrifice which would come instead of the legal sacrifices, to effect that which the legal sacrifices could not effect. But, [4.] FOURTHLY, Observe that Christ, our mediator, freely and readily offers himself to be our pledge and surety. "Then said I, Lo, I come," namely, as surety, to pay the ransom, and to do your will, O God. Every word carries a special emphasis as, (1.) The time, "then," even so soon as he perceived that his Father had prepared his body for such an end—then, without delay. This speed implies forwardness and readiness; he would lose no opportunity. (2.) His profession in this word, "said I;" he did not come secretly, timorously, as being ashamed thereof, but he makes profession beforehand. (3.) This note of observation, "Lo;" this is a kind of calling angels and men to witness, and a desire that all might know his inward intention, and the disposition of his heart; wherein was as great a willingness as any could have to anything. (4.) An offering of himself without any force or compulsion; this he manifests in this word, "I come." (5.) That very instant set out in the present tense, "I come;" he puts it not off to a future and uncertain time, but even in that moment, he says, "I come." (6.) The first person twice expressed, thus, "I said," "I come." He sends not another person, nor substitutes any in his place; but he, even he himself in his own person, comes. All which do abundantly evidence Christ's singular readiness and willingness, as our surety, to do his Father's will, though it were by suffering, and by being made a sacrifice for our sins. God's will was the rule of Christ's active and passive obedience. Jesus Christ, our only mediator and surety, by free and ready obedience and death, did make a proper, real, and full satisfaction to God's justice for the sins of all the elect. Christ has, by his death and blood, as an invaluable price of our redemption, made sure—the favor of God, the pardon of our sins, and the salvation of our souls! Christ has freed his chosen people from all temporal, spiritual, and eternal punishments, properly so called; so that now the mercy of God may embrace the sinner without the least of wrong to his truth or justice. But, [5.] FIFTHLY, Observe that Jesus Christ, our surety, does not only agree with his Father about the price that he was to lay down for our redemption, but also agrees with his Father about the persons who were to be redeemed; and their sanctification: Heb. 10:10, "By that will"—that is, by the execution of that will, by the obedience of Christ to his heavenly Father—"we are sanctified, through the offering of the body of Jesus Christ, once for all." Jesus Christ agrees with the Father that all those shall be sanctified, for whom he has suffered and satisfied. The virtue, efficacy, and benefit of that which arises from the aforesaid will of the Father and of the Son, is expressed under this word, "sanctified." To pass by the many acceptations of this word "sanctified," let it suffice to tell you it is not here to be taken, as distinguished from justification or glorification, as it is elsewhere taken, 1 Cor. 1:30, and 6:11; but so as comprising under it all the benefits of Christ's sacrifice, Heb. 10:14, and 2:11; Acts 26:18. In this general and large extent it is sometimes taken; only this word, sanctified, here gives us to understand that perfection consists especially in holiness; for he expresses the perfection of Christ's sacrifice under the word "sanctified," which implies "a making holy." This was that special part of perfection wherein man was made at first, Eccles. 7:31; and whereunto the apostle alludes, where he exhorts, "To put on that new man, which after God is created in righteousness and true holiness," Eph. 4:24; for this end, Christ gave himself even unto death, for his church, "that he might sanctify it," Eph. 5:25. The principal thing under this word "sanctified" in this place is, that Christ's sacrifice makes perfect. In this respect, Christ's sacrifice is here opposed to the legal sacrifices, which could not make perfect; so that Christ's sacrifice was offered up to do that which they could not do; for this end was Christ's sacrifice surrogated in the place of the legal sacrifices. Now this substitution had been in vain, if Christ's sacrifice had not made us perfect. If the dignity of his person that was offered up, and his almighty power, and unsearchable wisdom, and other divine excellencies of his, be duly weighed, we cannot but acknowledge, that as his sacrifice is perfect in itself, so it is sufficient to make us perfect also. Christ's body was given up as a price and ransom, and offered up as a sacrifice for our sins; and that we might be sanctified and made holy, Christ, by the offering of his body once for all, has purchased from his Father, grace and holiness for all his redeemed ones. Christ agrees with his Father that he will lay down an incomparable price for his chosen ones; and then he further agrees with his Father that all those shall be sanctified, for whom he has laid down an invaluable price. The will of God the Father was, that Jesus Christ should have a body, and that that body of his should be offered up, that his elect might be sanctified and saved. Now to this Christ readily answers, "Lo, I come to do your will." From what has been said from Psalm 40, compared with Heb. 10, we may very safely and roundly conclude that it is most clear and evident, that there was a covenant, compact, or agreement, between God the Father and Jesus Christ, concerning the redemption of fallen man. This I shall more abundantly clear up before I have said all I have to say about the covenant of redemption, which is under our present consideration. But, (9.) The ninth scripture is Psalm 89:28, "My mercy will I keep for him for evermore, and my covenant shall stand fast with him." With whom? why, with our dear Lord Jesus, of whom David was a singular type. There are many passages in this psalm which do clearly evidence that it is to be interpreted of Christ; yes, there are many things in this psalm that can never be clearly, pertinently, and appropriately applied to any but Jesus Christ. For a taste, see verse 19, "I have laid help upon one who is mighty," mighty to pardon, to reconcile, to justify, to save, to bring to glory; suitable to that of the apostle, Heb. 7:25, "He is able to save unto the uttermost"— that is, to all ends and purposes, perfectly, completely, fully, continually, perpetually. Christ is a thorough Savior, a mighty Savior: Isaiah 63:1, "Mighty to save." There needs none to come after him to finish the work which he has begun. Verse 19, "I have exalted one, chosen out of the people," which is the very title given to our Lord Jesus. Isaiah 42:1, "Behold my servant whom I uphold, my elect," or chosen one, "in whom my soul delights." Verse 20, "I have found David my servant." Christ is very frequently called by that name, as being most dearly beloved of God, and most highly esteemed and valued by God, and as being typified by him both as king and prophet of his church. Verse 10, "With my holy oil have I anointed him;" suitable to that of Christ. Luke 4:18, "The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor;" and therefore we need not doubt of the excellency, authority, certainty, and sufficiency of the gospel. Verse 27, "I will make him my firstborn, higher than the kings of the earth." [See Jer. 30:9; Hosea 3:5; Ezek. 34:23.] Christ is the firstborn of every creature, and in all things has the preeminence: verse 29, "His seed also will I make to endure forever, and his throne as the days of heaven." [This cannot be understood of David's seed, for Solomon's throne was overthrown.] This is chiefly spoken of Christ and his kingdom. The kingdom of heaven is eternal; and such shall be Christ's seed, throne and kingdom. Verse 36, "His seed shall endure forever, and his throne as the sun before me." "Christ shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands," Isaiah 53:10. "And his throne as the sun before me;" that is, perpetual and glorious, as the Chaldee explains it, "shall shine as the sun." Other kingdoms and thrones have their times and their turns, their rise and their ruins, but so has not the kingdom and throne of Jesus Christ. Christ's dominion is "an everlasting dominion," which shall not pass away; "and his kingdom that which shall not be destroyed," Dan. 7:13-14. I might give further instances out of this Psalm, but enough is as good as a feast. Now says God, "I have made a covenant with him;" so then there is a covenant that God the Father has made with Christ the mediator; which covenant, the Father engages to the Son, shall stand fast, there shall be no cancelling or disannulling of it. God the Father has not only made a covenant of grace with the saints in Christ, of which before; but he has also made a covenant of redemption, as we call it for distinction sake, with Jesus Christ himself, "My covenant shall stand fast with him;" that is, with Christ, as we have fully and clearly demonstrated. But, (10.) The tenth scripture is Zechariah 9:11, "As for you also, by the blood of your covenant," or whose covenant is by blood, "I have sent forth your prisoners out of the pit, wherein is no water." Here God the Father speaks to Christ, with relation to some covenant between them both; and what covenant can that be but the covenant of redemption? All the temporal, spiritual, and eternal deliverances which we enjoy, they swim to us through the blood of that covenant which is passed between the Father and the Son. By virtue of the same blood of the covenant, wherewith we are reconciled, justified, and saved, were the Jews delivered from their Babylonish captivity. The Babylonish captivity, thraldom, and dispersion, was that waterless pit, that dirty dungeon, that uncomfortable and forlorn condition, out of which they were delivered by virtue of the blood of the covenant; that is, by virtue of the blood of Christ, figured by the blood that was sprinkled upon the people, and by virtue of the covenant confirmed thereby, Exod. 24:8; Psalm 74:20; Heb. 13:20. Look, as all the choice mercies, the high favors, the noble blessings that the saints enjoy, are purchased by the blood of Christ; so they are made sure to the saints by the same blood; by the blood of your covenant "I have sent forth your prisoners." Whatever desperate distresses, and deadly dangers, the people of God may fall into, yet they are "prisoners of hope," and may look for deliverance by the blood of the covenant. By these ten scriptures it is most clear and evident that there was a covenant, a compact, and agreement between God the Father and our Lord Jesus Christ, concerning the work of our redemption. Christ's being called "the surety of the better covenant," Heb. 7:21, shows that there was a covenant between God the Father and him, as there is between a creditor and a surety. Christ gave bonds, as it were, to God the Father, and paid down the debt upon the nail—that breaches might be made up between God and us, and we restored to divine favor forever. But for the further clearing up of the covenant of redemption, I shall, in the second place, lay down these propositions.
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Post by Admin on Feb 20, 2024 16:30:15 GMT -5
The Covenant of Redemption, Part 2 By these ten scriptures it is most clear and evident that there was a covenant, a compact, and agreement between God the Father and our Lord Jesus Christ, concerning the work of our redemption. Christ's being called "the surety of the better covenant," Heb. 7:21, shows that there was a covenant between God the Father and him, as there is between a creditor and a surety. Christ gave bonds, as it were, to God the Father, and paid down the debt upon the nail—that breaches might be made up between God and us, and we restored to divine favor forever. But for the further clearing up of the covenant of redemption, I shall, in the second place, lay down these eight propositions. (1.) The first is this—That the covenant of redemption differs from the covenant of grace. It is true, the covenant of redemption is a covenant of grace, but it is not properly that covenant of grace which the Scripture holds out in opposition to the covenant of works; which I shall thus evidence— [1.] The covenant of redemption differs from the covenant of grace in regard of the parties. In the covenant of redemption, it is God the Father and Jesus Christ who mutually covenant. But in the covenant of grace the parties are God and believers. [2.] In the covenant of redemption, God the Father requires of Jesus Christ that he should suffer, shed his blood, die, and make himself an offering for our sins. In the covenant of grace, God requires of us that we should believe and embrace the Lord Jesus. [3.] In the covenant of redemption, God the Father has made many great, precious, and glorious promises to Jesus Christ. As, "Sit on my right hand, until I make your enemies your footstool," Heb. 1:13; and, "He shall see his seed, he shall prolong his days, the pleasure of the Lord shall prosper in his hands," Isaiah 53; and, "Ask of me, and I will give you the heathen for your inheritance, and the uttermost parts of the earth for your possession," Psalm 2:8; and, "I will be to him a Father, and he shall be to me a Son," Heb. 1:5. But in the covenant of grace, God promises to us grace and glory, holiness and happiness, both the upper and the lower springs, Psalm 84:11; Ezek. 36:26-27. [4.] The covenant of redemption between God and Christ secures the covenant of grace between God and believers; for what God promises to us, he did, before the foundation of the world, promise to Jesus Christ, Titus 1:2. And therefore, if God the Father should not make good his promises to his saints, he would not make good his promises to his dearest Son, which for any to imagine would be high blasphemy. God will be sure to keep touch with Jesus Christ; and therefore we may rest fully assured that he will not fail to keep touch with us. [5.] The covenant of redemption is the very basis or bottom of the covenant of grace. God made a covenant with Christ, the spiritual David, that he might make a covenant with all his elect in him, Psalm 89:3-4; Romans 11:26-27. He made this agreement with Christ, as the head, and on this is reared up the whole frame of precious promises comprised in the covenant of grace, as a goodly building upon a sure foundation. But, (2.) The second proposition is this—God the Father, in order to man's redemption and salvation, stands stiffly and peremptorily upon complete satisfaction. Without full satisfaction, there is no remission, no salvation. God will have satisfaction to the utmost, though it cost Christ his life and blood. Man is fallen from his primitive purity, glory, and excellency; and by his fall he has provoked divine justice, transgressed God's righteous law, and cast a deep dishonor upon his name, Romans 8:32. The case standing thus, God is resolved to have ample satisfaction in the reparation of his honor, in the manifestation of his truth, and in the vindication of his holiness and justice. All the attributes of God are alike dear to him, and he stands as much upon the advance of his justice as he does upon the glory of his grace; and therefore he will not remit one sin, yes, not the least sin, without entire satisfaction. In this, God the Father is fixed, that he will have "an offering for sin," in an expiatory and propitiatory way; "a price and a ransom" he will have paid down upon the nail, or else the captive sinner shall never be released, pardoned, saved, Isaiah 53:10; 1 Tim. 2:6. Now, lost man being wholly incapable of giving such a satisfaction to divine justice, Christ must give it—or fallen man must perish forever. Sin and sorrow, iniquity and misery—always go hand in hand. "The wages of sin is death," Romans 6:23. Every sinner is worthy of death. "Those who commit such things are worthy of death," Romans 1:32. If God is a just and righteous God, then sin cannot absolutely escape unpunished; for it is but "a just and righteous thing with God" to punish the sinner, who is worthy of punishment. "It is a righteous thing with God," says the apostle, "to recompense tribulation to those who trouble you," 2 Thes. 1:6. As God must be just--so He must be faithful. And if He must be faithful--then He must carry out His threatenings against sin and sinners. The word has gone out of his mouth, "In the day that you eat thereof you shall surely die; and the soul which sins shall die," Gen. 2:17. Look, as there is not a promise of God but shall surely take place; just so, there is not a threatening of God but shall surely take place, Ezek. 18:4. The faithfulness of God, and the honor of God, is as much concerned in making good of his dreadful threatenings, as they are concerned in making good of his precious promises, 2 Pet. 1:4. God has given it in his own hand, that "he will by no means clear the guilty;" and that "the soul that sins, shall surely die;" and that "the wickedness of the wicked shall be upon him;" and that "he will render to every man according to his deeds," Exod. 34:7; Ezek. 18:20; Romans 2:6. And will God abrogate his own laws, or will he dare men to sport and play with his threatenings? Will not every wise and prudent prince look to the execution of their own laws? and shall not that God, who is wonderful in wisdom, and whose understanding is infinite, see all his laws put in execution against offenders? Isaiah 40:28; Psalm 147:5. Surely yes! Thus you see that God stands upon full satisfaction, and will admit of no treaty of peace with fallen man without it. Now sorry man is never able, either by doing or suffering, to compensate and make God amends for the wrong and injury that he has done to God by his sin; and therefore one who is able, by doing and suffering, to give complete satisfaction, must undertake it, or else we are lost, cast out, and undone in both worlds. Concerning that full and complete satisfaction that Jesus Christ has given to God's enraged justice, I have in part discovered already, and shall say no more to it before I close up the covenant of redemption. But, (3.) The third proposition is this—The business transacted between those two great and glorious persons, God the Father, "whose greatness is unsearchable," Psalm 145:3, and Jesus Christ, "who is the prince of the kings of the earth," Rev. 1:5, was the redemption and salvation of the elect. Our everlasting blessedness was now fresh in their eyes, and warm upon their hearts. How lost man might be found, and how fallen man might be restored, and how miserable man might be made happy, how slaves might be made sons, and how enemies might be made friends, Luke 15:30, and how those who "were afar off might be made near," Eph. 2:12-17, without the least harm to the honor, holiness, justice, wisdom, and truth of God—was the grand business, the thing of things—which lay before them. Upon the account of the covenant, compact, and agreement that was between the Father and the Son, it is that Christ is called "the second Adam," 1 Cor. 15:25; for as with the first Adam God pledged a covenant concerning him and his posterity, so also he agreed with Jesus Christ, concerning that eternal redemption, that he was to obtain and secure for his seed, Heb. 9:12. For the clearing of this, let us a little consider of the excellent properties of that redemption which we have by Jesus Christ. [1.] First, It is a GREAT redemption. The work of redemption was a great work. The greatness of the PERSON employed in this work, speaks out the work to be a great work. This was a work too high, too hard, too great for all the angels in heaven, and all the men on earth to undertake. None but that Jesus who is "mighty to save," Isaiah 63:1, was ever able to bring about the redemption of man. Hence Christ is called the Redeemer, Romans 11:26: "And their redeemer is mighty," Proverbs 23:11; Isaiah 44:6, "And his redeemer, the Lord Almighty;" Isaiah 47:4, "As for our redeemer, the Lord Almighty is his name;" Isaiah 49:26, "And your redeemer, the mighty one of Jacob;" Jer. 50:34, "Their redeemer is strong, the Lord Almighty is his name." Again, the great and invaluable price that was paid down for our redemption speaks it out to be a great redemption. The price that we are bought with is a price beyond all computation. 1 Pet. 1:18-19, "Forasmuch as you know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, as of a lamb without blemish and without spot," 1 Cor. 6:19-20, and 7:23. Christ was a lamb: (1.) for harmlessness; (2.) for patience and silence in afflictions; (3.) for meekness and humility; (4.) for sacrifice. This lamb was "without blemish," Isaiah 53:7, that is, free from actual sin, and "without spot," that is, free from original sin, Jer. 11:19, (Aquinas.) That the most absolute and perfect purity of Christ —prefigured in the lambs of the Old Testament, which were to be sacrificed—might be better expressed, the apostle calls him "a lamb without blemish, and without spot," Eph. 5:27. The price that this lamb without a spot has laid down is sufficient to pay all our debts; it is a price beyond all computation. All the silver, gold, pearls, jewels in the world, are of no value—compared with this price; a price in itself infinite, and of infinite value. [Neither God nor Christ could lay down a greater price. All things in heaven and earth are not to be compared to this blood, to this price.] Among the Romans, the goods and estates which men had gotten in the wars, with hazard of their lives, were called peculium castrense, or a field-purchase. Oh how well then may the elect be called Christ's peculium castrense, his purchase, gotten not only by the jeopardy of his life, but with the loss of his life and blood, John 10:11, 15, 17-18, and Acts 20:28. Again, if you compare the work of redemption with other great works, you must necessarily conclude that the work of redemption is a great work. The CREATION of the world was a great work of God, but yet that did but cost him a word of his mouth, a "let it be;" he spoke the word, and it was done; "He said, Let there be light, and there was light," etc., Gen. 1:3-6, 9, 11, 14, 20, 24. But the work of redemption cost Christ's dearest blood. Much matter of admiration does the work of redemption afford us. The work of creation is many ways admirable, yet not to be compared with the work of redemption, wherein the power, wisdom, justice, mercy, and other divine attributes of God do much more shine forth; and wherein the redeemed reap much more good than Adam did by his creation, which will evidently appear by observing these particular differences: First, In the creation God brought something out of nothing. But in the work of redemption, out of one contrary he brought another; out of death he brought life. This was a work of far greater power, wisdom, mercy. Death must first be destroyed, and then life brought forth. Secondly, In creation there was but a word; and thereupon the work followed; in redemption there was doing and dying. But the work of redemption could be brought about by none but God. God must come down from heaven, God must be made man, God must be made sin, God must be made a curse, 2 Cor. 5:21; Gal. 3:13. Thirdly, In the creation God arrayed himself with majesty, power, and other like properties, fit for a great work. But in the work of redemption he put on weakness, he assumed a nature subject to infirmities, and the infirmities of that nature. He did as David did when he fought against Goliath, he "put off all armor, and took his staff in his hand, and drew near to the Philistine," 1 Sam. 17:39-40. Fourthly, In the work of creation there was nothing to withstand God, to make opposition against God. But in the work of redemption there was justice against mercy, wrath against pity. Death, and he who had the power of death, was vanquished, Heb. 2:14-15; Col. 2:14-15. Fifthly, By creation man was made after God's image, like him, Gen. 1:26-27. But by redemption, man was made a member of the same mystical body "whereof Christ is the head," Eph. 1:22, 23. Sixthly, By creation man received a natural being. But by redemption man received a spiritual being. Seventhly, By creation man received a possibility to stand. But by redemption man received a certainty of standing and impossibility of falling, John 10:28-31; 1 Pet. 1:5; Jer. 32:40-41. Eighthly, By creation man was placed in an earthly paradise. But by redemption he is advanced to a heavenly paradise. Thus you see how the work of redemption transcends the work of creation. Again, the works of PROVIDENCE are great, very great, in the eye of God, of angels, of men; but what are the works of providence, compared to the works of redemption? For in order to the accomplishment of that great work, Christ must put off his royal robes, take a journey from heaven to earth, assume our nature, do and die, etc. Again, the work of redemption by Christ will be found a great work, if you will but compare it with those redemptions that were but types of this. Israel's redemption from their Egyptian bondage, and from their Babylonish bondage, were very great redemptions, which were brought about by a strong hand, a mighty hand, and an outstretched arm, as the Scripture speaks. But, alas! what were those redemptions, compared to our being redeemed from the love of sin, the guilt of sin, the dominion of sin, the damnatory power of sin, and to our being redeemed from the power of Satan, the curse of the law, hell and wrath to come? 1 Thes. 1:10. Lastly, the great things that are wrapped up in the womb, in the belly, of redemption, speak out our redemption by Christ to be a very great redemption. In the womb of this redemption you shall find reconciliation, justification, adoption, eternal salvation, etc. Are not these great, very great, things? Surely yes! But, [2.] A second excellent property of that redemption that we have by Christ is this, that it is a FREE and GRACIOUS redemption. All the rounds in this ladder of redemption are made up of free, rich, and sovereign grace. Though our redemption cost Christ dearly, as has been before hinted, yet as to us it is most free: Eph. 1:7, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;" that is, according to his exceeding great and abundant grace: "Being justified freely by his grace, through the redemption that is in Christ Jesus." [This word properly signifies a deliverance, which is brought to pass by paying of a ransom and price. See Mat. 20:28; 1 Cor. 6:20; 1 Pet. 1:18.] Our redemption is from the free love and favor of God. It was free grace which put God the Father upon finding out a way for the redemption of lost sinners. It was free grace that put God upon providing of such a surety, as should undertake the work of redemption, as should carry on the work of redemption, and as should accomplish and complete the work of redemption; and it was free grace that moved God the Father to accept of what Christ did and suffered, in order to the bringing about of our redemption; and it is free grace that moves God to make an application of this redemption to the souls of his people. Ah, poor souls! the Lord looks not, neither for money nor money's worth from you, towards the purchase of your redemption, and therefore always look upon your redemption as the mere fruit of rich grace, Isaiah 52:3. But, [3.] The third excellent property of that redemption that we have by Jesus Christ is this, it is a FULL and PLENTEOUS redemption: Psalm 130:7, "Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption." Christ redeems us from all sin, and from all the consequences of sin. He redeems from death, and from the power of the grave; he redeems us from the law, and from the malediction of the law. Christ took that off; he was made a curse for all that believe on him. [Hosea 13:14; Titus 2:14; Romans 7:6; Gal. 4:6, and 3:18.] He did not only stand in the place of eminent believers, but he stood in the place of all believers, and endured the wrath of God to the uttermost for everyone who believes on him. Every believer is freed from a cursed estate by the least faith. Every degree of true faith makes the condition to be a state of life, and passes us from death and condemnation: "There is no condemnation to those who are in Christ Jesus." And Christ redeems us from this present evil world, and from the earth, and from among men, and from wrath to come, and from "the hands of all our enemies." [Romans 8:1; Gal. 1:4; Rev. 14:3, 4; 1 Thes. 1:10; Luke 1:71, 74.] Jesus Christ has completely done the work of our redemption. Christ does not his work by halves; all his works are perfect; there is no defect or flaw in them at all. Christ does not redeem us from some of our sins, and leave us to grapple with the rest; he does not work out some part of our redemption, and leave us to work out the rest; he does not bear the heat and burden of divine wrath in part, and leave us to wrestle with other parts of divine wrath. Oh, no! Christ makes most complete work of it. He redeems us from "all our iniquities; he delivers us out of the hands of all our enemies," Heb. 7:25. He pays all debts, he cuts all scores, he delivers from all wrath, he takes off the whole curse, he saves to the uttermost, and will settle us in a state of full and perfect freedom, when grace shall be turned into glory. In heaven our redemption shall be entire and perfect. [4.] The fourth excellent property of that redemption which we have by Jesus Christ, is this, it is an ETERNAL, a permanent, a lasting, yes, an everlasting redemption! Heb. 9:12, "Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." Redemption is in general a freeing one out of thraldom, Exod. 6:6. Now this is done three ways— (1.) By interceding and pacifying wrath. Thus the prophet Oded, 2 Chron. 28:9, etc., procured redemption for the captives of Judah by his intercession. (2.) By force and might. Thus Abraham redeemed his brother Lot, and the people that were captives with him, by overcoming their enemies, Gen. 14:16. (3.) By ransom, or paying a price. Thus a Hebrew that was sold a slave to a stranger might be redeemed by one of his brethren, Lev. 25:48-49. The last of these is most agreeable to the notation of the several words, which in the three learned languages do signify to redeem, though the last be especially intended. In that, mention is made of a price, namely, Christ's blood; yet the other two are not altogether exempted, for Christ has all those three ways redeemed his people. This will more clearly appear if we duly weigh the distinct kinds of bondage in which we were by reason of sin— (1.) We were debtors to divine justice, Mat 6:12; (2.) We were children of wrath, Eph. 2:3; (3.) We were slaves to Satan, Heb. 2:14-15. (1.) As debtors, Christ has paid a ransom for us; (2.) As children of wrath, Christ makes intercession for us; (3.) But though divine justice be satisfied and divine wrath pacified, yet the devil will not let his captives go; therefore Christ by a strong hand wrests us out of Satan's power, "and destroys him that had the power of death, that is, the devil," Heb. 2:14-15. The ransom which Christ paid was the ground of man's full and eternal redemption, for by satisfaction of justice way was made to pacify wrath; both which being accomplished, the devil lost his right and power over such as he held in bondage. This redemption is a full freedom from all misery, and comprises under it— reconciliation, justification, sanctification, and salvation. By this redemption divine justice is satisfied, wrath pacified, grace procured, and all spiritual enemies vanquished. The perfection of this redemption is hinted in this word eternal. The eternity here meant has a special respect to the continual duration thereof without end, yet also it respects the time past, so as it looks backward and forward. It implies a virtue and efficacy from the beginning of the world, for Christ was "a lamb slain from the foundation of the world," Rev. 13:8. Christ himself is, Rev. 1:8, "Alpha and Omega, the beginning and the ending—who is, and who was, and who is to come." Now that which is spoken of the person of Christ may very well be applied to our redemption by Christ. This epithet eternal is here added to redemption, in opposition to the legal purifications, which were momentary and temporary. They had a day, and endured no longer than the "time of reformation." On this ground, by just and necessary consequence, it follows that the redemption wrought by Christ is absolutely perfect, and that there is no need for any other. Redemption being eternal—all who have been, all who shall be redeemed, have been and shall be redeemed by it; and they who are redeemed by it need no other means. The liberty whereinto Christ Jesus brings the elect, is permanent and lasting, it abides unmoveable and unchangeable to all eternity. The Jews which had sold themselves to be servants were to be set free at the jubilee, yet the jubilee lasted but for one year; therefore the same persons might afterwards become bondmen again, Lev. 25. But this "acceptable year of the Lord's redeemed," Isaiah 61:2, and 63:4, is an everlasting year, it shall never end; therefore they shall never be subject to bondage any more. It is observable that when the Lord would comfort the Jews with hopes of a return from Babylon, he usually annexed evangelical promises respecting the deliverance of poor sinners from the slavery of Satan, whereof that captivity was a type, some of which promises do plainly express the perpetuity of that spiritual freedom which they shall enjoy. Take a taste: [See also Jer. 32:39; Ezek. 37:25-28, and 39:29.] Isaiah 35:10, "And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isaiah 51:6, "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and those who dwell therein shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished." Isaiah 60:19-20, "The sun shall be no more your light by day; neither for brightness shall the moon give light unto you: but the Lord shall be unto you an everlasting light, and your God your glory. Your sun shall no more go down; neither shall your moon withdraw itself: for the Lord shall be your everlasting light, and the days of your mourning shall be ended." Jer. 31:11-12, "For the Lord has redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and their soul shall be as a watered garden, and they shall not sorrow any more at all." But, [5.] The fifth excellent property of that redemption that we have by Jesus Christ is this—namely, it is an ENRICHING redemption; it is a redemption which makes men rich in "spiritual blessings in heavenly places," Eph. 1:3. There are many choice and rare spiritual benefits which attend on redemption, which go hand in hand with redemption: as reconciliation, remission of our sins, justification of our persons, adoption, sanctification, full glorification, Romans 5:1, and 3:24-25. We have some foretastes of it in this life. Here we have the "first-fruits of the Spirit," Romans 8:23, 30; but in the morning of the resurrection, we shall reap the whole harvest of glory. It is called, by way of eminency, the salvation of our souls, 1 Pet. 1:9. Redemption, and the noble benefits attending on it, are salvation begun; but in heaven this shall be salvation consummate. Redemption is a rich mine, containing a mass of treasure which cannot be valued. Could we dig into it, could we pry into it, we might find a variety of the choicest jewels and pearls, in comparison whereof all the riches of the Indies, all the gold of Ophir, and all the precious jewels and most orient pearls that are in the world, are no better than dross. I have read of Tiberius the emperor, that passing by a place where he saw a cross lying in the ground upon a marble stone, and causing the stone to be dug up, he found a great treasure under the cross. But what was this treasure, but a great nothing—compared to that treasure which is wrapped up in our redemption by Christ! What the Lord said once to his anointed Cyrus, a temporal deliverer of his people, the same he has spoken, and much more, to his anointed Jesus, the greater Savior and Redeemer of his church: "I will give you the treasures of darkness, the hidden riches of secret places," Isaiah 43:3. There are "unsearchable riches" in Jesus Christ. In him are riches of grace, of all grace; in him are riches of justification, and riches of sanctification, and riches of consolation, and riches of glorification. Would you share in the best of riches, would you share in the most durable riches, would you share in soul riches, would you share in heavenly riches? Oh, then, secure your interest in the redemption that is by Jesus Christ. But, [6.] The sixth, and last, excellent property of that redemption that we have by Jesus Christ is this—namely, it is a redemption- sweetening redemption; it is such a redemption as sweetens all other redemptions. It is redemption by Christ, which sweetens our redemption out of this trouble and that, out of this affliction and that, out of this danger and that, out of this sickness and that, out of this bondage and that. Redemption by Christ is like that tree which Moses cast into the bitter waters of Marah, which made them sweet, Exod. 15:23. This water became sweet for the use and service of the Israelites for a time only, and remained not always sweet after, as appears by Pliny's Natural History, who makes mention of those bitter waters in his time. But the redemption that we have by Jesus Christ does forever sweeten all the bitter trials and afflictions that we meet with in this world. The Jewish doctors say that this tree was bitter, and they give us this note upon it, "that it is the manner of the blessed God to sweeten that which is bitter by that which is bitter." I shall not dispute about the truth of their notion; but this I may safely say, that it is the manner of the blessed God to sweeten our greatest troubles, and our sharpest trials, by that redemption that we have by Jesus Christ. And thus you see the excellent properties of that redemption that Jesus Christ, by covenant or compact with his Father, was engaged to work for us. But, (4.) The fourth proposition is this—That the blessed and glorious titles which are given to Jesus Christ, in the Holy Scriptures, do clearly and strongly evidence that there was a covenant of redemption passed between God the Father and Jesus Christ. He is called a "mediator of the covenant" of reconciliation, interceding for and procuring of it; and that not by a simple entreaty, but by giving himself over to the Father, calling for satisfaction to justice, that reconciliation might go on, for paying a compensatory price sufficient to satisfy divine justice for the elect. "There is one God, and one mediator between God and men"—namely, God incarnate—"the man Christ Jesus, who gave himself a ransom for all"—that is, all his elect children—"to be testified in due time," 1 Tim. 2:5-6. Let me glance a little upon the words, "one mediator between God and men." In the Greek, it is one mediator of God and men; which may refer either to the two parties between which he deals, pleading for God to men and for men to God, or to the two natures, mediator of God, having the divine nature, and of men, having the human nature upon him. One mediator, not of redemption only, as the papists grant, but of intercession too. We need no other master of requests in heaven, but the man Christ Jesus, who being so near us, in the matter of his incarnation, will never be strange to us in the business of intercession. "A ransom," the Greek antilutron, is a counter-price such as we could never have paid, but must have remained and even rotted in prison, but for our all-sufficient surety and Savior. The ransom that Christ paid was a real testimony of his mediatorship between God and men, whereby he reconciled both. "The man Christ Jesus." Paul speaks this, not to exclude his divinity from this office of mediatorship, for he is "God manifested in the flesh," 1 Tim. 3:16, and "God has purchased his church by his own blood," Acts 20:28; but to show that, in his human nature, he paid the ransom for us, and that, as man, he is like unto us, Heb. 2:10; and therefore all sorts and ranks of men have a free access by faith unto him, and to his sacrifice. He is also called a Redeemer, "I know that my Redeemer lives," Job 19:25. The word redeemer in the Hebrew is very emphatic, Goel; for it signifies a kinsman, near allied unto him; one that was bone of his bone, and flesh of his flesh. [Some read the words thus, "I know that my kinsman, or he who is near to me, lives."] Christ is of our kindred by incarnation, and redeems us by his passion. The words are an allusion to the ceremonial law, where the nearest kinsman was to take the wife and buy the land, Ruth 3:9, 12- 13, and 4:4-5. We were Satan's by nature, but Christ our brother, our kinsman, has redeemed us by the price of his own blood, and will deliver us from hell, and bring us "to the inheritance of the saints in light," John 20:17; and therefore deserves the name of a redeemer, 1 Pet. 1:3-4; Col. 1:12. Jesus Christ is near, very near, yes, nearest of kin to us, Eph. 5:30; he is flesh of our flesh, and bone of our bone, and blood of our blood: "Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same," Heb. 14. Now it is evident, by the old law of redemption, that the nearest kinsman was under a special obligation to redeem; as you may see by comparing Ruth 3:12-13 with 4:4-5. Boaz was a kinsman, and had right to redeem; yet because there was a nearer kinsman, he would not engage himself, but upon his refusal: "If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know; for there is none to redeem it besides you, and I am after you." Now Jesus Christ is nearest of kin to us, and therefore, upon the strictest terms and laws of redemption, he is Goel, our Redeemer. If we consider Jesus Christ as a kinsman, a brother, we must say, that he had not only a right to redeem us; but that he was also under the highest obligation to redeem us. There is a double way of redeeming people: (1.) By force and power: thus when Lot was taken prisoner by those four kings that came against Sodom, "Abraham armed his servants," and by force and power redeemed them, Gen. 14:14, 16. We were all Satan's prisoners, Satan's captives, but Christ our nearest kinsman, our brother, "by spoiling principalities and powers," Col. 2:15, rescues us out of that tyrant's hand. (2.) There is a redemption by price or ransom; to redeem is to buy again, 1 Cor. 6:20, "You are bought with a price;" 7:23, "You are bought with a price." The word price is added, to intimate the excellency and dignity of the price wherewith they were bought, which was not "silver or gold; but the precious blood of Christ, as of a lamb without blemish, and without spot," 1 Pet. 1:18-19. "You are bought with a price;" that is, you are dearly bought, by a price of inestimable value; but of this before. Again, sometimes Christ is called "the surety of a better covenant." Heb. 7:22, "By so much was Jesus made a surety of a better covenant," so called from the manner of the confirmation of it— namely, by the death of Christ. Look, as Christ was our surety to God, for the discharge of our debt—the surety and debtor, in law, are reputed as one person—so he is God's surety to us, for the performance of his promises. The office of a surety being applied to Christ shows that he has so far engaged himself for us, as that he neither can, nor will, desist from his engagement. You shall as soon remove the earth, stop the sun in his course, empty the sea with a cockle-shell, make a world, and unmake yourselves—as any power on earth, or in hell, shall ever be able to hinder Christ from the performance of the office of a surety. A perfect fulfilling of all righteousness, according to the tenor of the law, is required of man. Now Christ our surety, by a voluntary subjection of himself to the law, and by being made under the law, he has fulfilled all righteousness, Gal. 4:4; Mat. 3:15; and that he did this for us is evident by that phrase of the apostle, Romans 5:19, "By the obedience of one shall many be made righteous." The contents of the law must be accomplished by our surety, or else we can never escape the curse of the law, Gal. 3:10, 13; there must be a translation of the law from us in our persons, unto the person of our surety, or we are undone, and that forever. Christ is the end of the law for righteousness, and has made us just by his obedience; "We are made the righteousness of God in him," Romans 10:4. Our surety became subject to the law, that he might redeem us, who were obnoxious to the law, 2 Cor. 5:21. Again, full satisfaction for every transgression is required of man. Now Christ our surety has made satisfaction for all our sins, "he was made a curse for us," Gal. 3:13; and by that means he has redeemed us from the curse of the law. To exact a debt which is fully satisfied, is a point of injustice. Now Christ our surety having made full satisfaction for all our sins, we need not fear to stand before the face of God's justice. A debtor who has a surety that is able and willing to pay his debt, yes, who has fully paid it, need fear no charge. This title, "a surety of a better covenant," does necessarily import a blessed covenant between Jesus Christ and his dear Father, to whom he freely and readily becomes surety for us; for what is suretyship but a voluntary transferring of another's debt upon the surety, he obliging to pay the debt for which he engages as surety? Thus you see, by the blessed and glorious titles which are given to Jesus Christ in the Scriptures, that there was a covenant of redemption passed between God the Father and Jesus Christ. But, (5.) The fifth proposition is this—That the work of our redemption and salvation, was transacted between God the Father and Jesus Christ, before the foundation of the world. This federal transaction between the Father and the Son was from eternity. Upon this account the Lord Jesus is said to be "the Lamb slain from the foundation of the world," Rev. 13:8, because it was then agreed and covenanted between God the Father and Jesus Christ, that he should, in the fullness of time, be made flesh and die for sinners; and therefore it was said to be done from the foundation of the world. [God loved his people and provided for them, and contrived all their happiness before they were, yes, before the world was.] Though Christ was not actually slain, but when he suffered for us upon the cross, yet he was slain from the beginning, in God's purpose, in God's decrees, in God's promises, in the sacrifices, in the faith of the elect, and in the martyrs; for Abel, the first that ever died, died a martyr, he died for religion. This compact between the Father and the Son bears date from eternity. This the apostle asserts: 2 Tim. 1:9, "Who has saved us and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began." [The grace here spoken of cannot be understood of infused grace, unless we will say that it could be infused into us before either the world was, or we were in it.] Here is grace given us in Christ Jesus before the world began. But what grace was it, which was given us in Christ Jesus before the world began? Doubtless it was the grace of redemption, which God, in his purpose and decree, had given us in Christ Jesus, before the world began. The scripture last cited does clearly show that God the Father and Jesus Christ dealt together about the redemption of souls, before the world began; and that all our everlasting concernments were agreed on and made sure between them. Titus 1:2 gives the same sound, "In hope of eternal life; which God, who cannot lie, promised before the world began." How was this life promised before the world began, but in this covenant of redemption, wherein God the Father promised and engaged to Jesus Christ that he would give eternal life to all his seed? So the apostle tells us, "He has chosen us in him," that is, in Christ, "before the foundation of the world." There was an eternal contrivance, compact, covenant, or agreement between God the Father and Jesus Christ, concerning the sanctification, holiness, and salvation of the elect. God agrees with Christ about the everlasting happiness of his chosen people, before the world began. [The whole business of our salvation was first transacted between the Father and Christ before it was revealed to us, John 6:27. The Apostle Peter, speaking of our redemption by the precious blood of Christ, says that Christ was foreordained, thereunto, before the foundation of the world," 1 Pet. 1:20.] John 10:16, "And other sheep I have, which are not of this fold; them also I must bring." Why must he bring them home? how was he bound, how was he engaged to bring home his other sheep, that he puts a must upon it? "Them also I must bring." Doubtless it was from this covenant and agreement which he had made with God the Father, wherein he had engaged himself to bring home all his elect. Christ takes a great deal of pains to bring home his sheep; being bound in the covenant of redemption, to present all who are given him by charter, blameless before the Father; therefore, says he, I bring them, and "I must bring them;" the matter not being left arbitrary, even in respect of his obligation to God the Father, Col. 1:22. Certainly the decree, covenant, and agreement between God the Father and Jesus Christ about the whole way of redemption, about all things belonging to the salvation of the elect, to be brought about in due time, was fixed and settled before the world began. [Psalm 2:7; Acts 15:18, and 2:23; Eph. 1:9; Proverbs 8:22-32.] Ponder seriously on this, it may be a loadstone to draw out your hearts more than ever, to love the Father and the Son, and to delight in the Father and the Son, and to act faith upon the Father and the Son, and to long to be with the Father and the Son, and all your days to admire at the love of the Father and the Son—who have from eternity, by compact and agreement, secured your souls and your everlasting concernments. But, (6.) The sixth proposition is this—That God the Father had the first and chief hand in this great work of saving sinners, by virtue of this covenant of redemption, wherein he and his Son had agreed to bring "many sons to glory." Heb. 2:10. Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the Son, than with the love of the Father; but they must remember, that in the great and glorious work of redemption, God the Father had a great hand, an eminent hand, yes, the first and chief hand. God the Father first laid the foundation-stone of all our happiness and blessedness. His head and heart was first taken up about that heaven-born project, the salvation of sinners: Isaiah 28:16, "Therefore thus says the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation;" Heb., "I am he who founds a stone in Zion." It is God the Father, who has long since laid Christ as a sure foundation, for all his people to build their hopes of happiness upon; it is he who first laid Christ, the true corner-stone, whereby Zion is forever secured against death, hell, and wrath. Hence it is said, "The pleasure of the Lord shall prosper in his hand," that is, God's eternal decree about the work of our redemption and salvation, shall be powerfully, faithfully, and completely executed by Jesus Christ; who, by his word and Spirit, shall communicate unto all his elect the fruit of his atoning death—to life and salvation, Romans 9:33; 1 Pet. 2:6; 53:10. Again: Job 33:24, "Deliver him from going down into the pit, for I have found a ransom!" The Hebrew word signifies a price paid to redeem a man's life or liberty, "I have found a ransom," or an atonement, a cover for man's sin. "Angels and men could never have found a ransom, but by my deep, infinite, and unsearchable wisdom," says God the Father, "I have found a ransom! I have found out a way, a means for the redeeming of mankind, from going down to the infernal pit, namely, the death and passion of my dearest Son!" But where, O blessed God, did you find a ransom? "Not in angels, not in men, not in legal sacrifices, not in gold or silver, not in tears, humblings, and meltings of my people; but in my own bosom. That Jesus, that Son of my love, who has lain in my bosom from all eternity, John 1:18, he is that ransom, that by my own matchless wisdom and singular goodness, I have found. I have not called a council to inquire where to find a ransom, that fallen man might be preserved from falling into the fatal pit of destruction; but I have found a ransom in my own heart, my own bosom; without advising or consulting with others, I have found out a way how to save sinners without injuring my honor, justice, holiness, and truth!" Had all the angels in heaven, from the first day of their creation, to this very day, sat in serious council—to invent, contrive, or find out a way, a means, whereby lost man might be secured against the curse of the law, hell, condemnation, and wrath to come, and whereby he might have been made happy, and blessed forever; and all this without the least wrong or harm to the justice and righteousness of God, they could never have found out any way or means to have effected those great things. Our redemption, by a ransom, is God's own invention, and God's only invention. The blessed ransom which the Lord has found out for poor sinners, is the blood of his own dearest Son—a ransom which never entered into the thoughts or hearts of angels and men, until God had revealed it—which is called "the blood of the covenant," Heb. 10:29, because thereby the covenant is confirmed, and all covenant-mercies assured to us. Again, "God so loved the world, that he gave his only-begotten Son," John 3:16; Hosea 14:4. This signifies the firstness of the Father's love, and the freeness of the Father's love, and the vehemency of the Father's love, and the admirableness of the Father's love, and the matchlessness of the Father's love. Oh! what kind of love is this, for God to give his Son—not his servant; his begotten Son—not his adopted Son; his only Son—and not one son of many; his only Son by eternal generation, and communication of the same essence; to be a ransom and mediator for sinners! God the Father loving lost man, sent his Son to suffer and to do the office of a mediator, that through his mediation, he might communicate the effects of his love, in a way agreeable to his justice! for God loved the world, and that antecedently to his giving Christ, and as a cause of it. The design, the project of saving sinners, was first contrived and laid by God the Father; therefore Christ says, "The Son can do nothing of himself, but what he sees the Father do." God the Father sent his Son, and God the Father sealed his Son a commission to give life to lost sinners. "Him has God the Father sealed;" that is, made his commission authentic, as men do their deeds by their seals. It is a metaphor taken from those who ratify their authority, whom they send; that is, approve of them, as it were, by setting to their seal. Christ is to be acknowledged to be he whom the Father has authorised and furnished to be the Savior and Redeemer of lost sinners, and the storehouse from whence they are to expect all spiritual supplies. Look! As kings give sealed warrants and commissions to their ministers of state, who are sent out or employed in great affairs, 1 Kings 21:8; Eph. 3:12, and 8:8, so Christ is the Father's great ambassador, authorised and sent out by him to bring about the redemption and salvation of lost man. And look, as a seal represents in wax, that which is engraved on it, so the Father has communicated to him his divine essence and properties, and stamped upon him all divine perfection, for carrying on the work of redemption. And look, as a seal annexed to a commission is a public evidence of the person's authority, so Christ's endowments are visible marks whereby to know him, and clear evidences that he was the true Messiah, and of the Father's installing him into that office of a Redeemer. John 6:38, "I came down from heaven, not to do my own will, but the will of him who sent me." [See John 10:17, and 16:27.] In this verse Christ declares in the general, that his errand into the world is to do his Father's will who sent him, and not his own; which is not to be understood that, as God, he has a different and contrary will to the Father's, though, as man, he has a distinct and subordinate will to his; but the meaning is, he came not to do his own will only, as the Jews alleged against him, but the Father's also; and that in this work he was the Father's commissioner, sent to do what he had entrusted him with, and not, as the Jews gave out, that he was one who did that for which he had no warrant. Christ, in entertaining those who come to him, as in verse 37, is not only led thereunto by his own mercy, and bounty, and love towards them, as the reward of all his sufferings; but does also stand obliged thereunto by virtue of a commission and trust laid upon him by the Father, and accepted and undertaken by him. Therefore he mentions "the will of him who sent him" as a reason of his fidelity in this matter. By what has been said, it is most evident that God the Father had the first and chief hand in the great work of our redemption. It is good to look upon God the Father as the first projector of our happiness and blessedness, that we may honor the Father as we honor the Son, and love the Father as we love the Son, and value the Father as we value the Son, and admire the Father as we admire the Son, and exalt the Father as we exalt the Son, and cleave to the Father as we cleave to the Son, etc. I have a little the longer insisted on this proposition, because commonly we more easily understand the love of the Son, than we do of the love of the Father; and that I may the more heighten your appreciation of the Father's love in the great work of redemption. Ah! what amazing love is this, that the thoughts of the Father, that the eye of the Father, that the heart of the Father, should be first fixed upon us, that he should begin the treaty with his Son, that he should make the first motion of love, that he should first propose the covenant of redemption, and thereby lay such a sure foundation for man's recovery out of his slavery and misery. To speak after the manner of men, the business from eternity lay thus: "Here is man," says God the Father to his Son, "fallen from his primitive purity, glory, and excellency, into a most woeful gulf of sin and misery! He who was once a son—has now become a slave; he who was once our friend—has now become our enemy, Eph. 2:12-13; he who was once near us—is now afar off; he who was once in our favor—is now cast off; he who was once made in our image—has now the image of Satan stamped upon him, Gen. 1:26-27; he who had once sweet communion with us—has now fellowship with the devil and his demons. Now out of this forlorn estate he can never deliver himself, neither can all the angels in heaven deliver him. Now this being his present case and state, I make this offer to you, O my Son: If, in the fullness of time, Phil. 2:7-8, you will assume the nature of man, "tread the winepress of my wrath alone," Isaiah 63:3, bear the curse, Gal. 3:13, shed your blood, die, suffer, satisfy my justice, fulfill my royal law—then I can, upon the most honorable terms imaginable, save fallen man, and put him into a safer and happier condition than he ever was--and give you a noble reward for all your sufferings. Upon this Jesus Christ replies: "O my Father! I am very ready and willing to do, to suffer, to die, to satisfy your justice, to comply with you in all your noble motions, and in all your gracious and favorable inclinations, that poor sinners may be sanctified and saved, made gracious and glorious, holy and happy; that poor sinners may never perish, that poor sinners may be secured from wrath to come, and be brought into a state of light, life, and love, 1 Thes. 1:10; Heb. 10:10, 14; I am willing to make myself an offering; and, "Lo, I am come to do your will, O God," Psalm 40:6-7. Thus you see how firstly, and greatly, and graciously, the thoughts of God have been set at work, that poor sinners may be forever secured and saved. But, (7.) The seventh proposition is this—It was agreed between the Father and the Son that Jesus Christ should be incarnate, that he should take on him the nature of those whom he was to save, and for whom he was to satisfy, and to bring to glory. [Gen. 3:15; 1 John 3:8; Acts 2:30, and 3:22; Isaiah 7:14, and 9:6; Deut. 18:15-18; Gal. 4:4; Romans 8:3.] Christ's incarnation was very necessary in respect of that work of redemption, which he, by agreement with the Father, had undertaken. He had engaged himself to his Father that he would redeem lost sinners, and, as their surety, make full satisfaction. By the fall of Adam, God and man became enemies, they were at variance, at enmity, at open hostility, Romans 8:7. Because of this, all fellowship between heaven and earth was stopped, and all communion between God and us ceased. Now to remedy all this, and to make an atonement, a mediator was necessary; now this office belonged unto Jesus Christ, both by his Father's ordination and his own voluntary acquiescence, Heb. 10:5-7; and for discharge of it a human nature was very requisite. There was an absolute necessity that Christ should suffer, partly because he was pleased to substitute himself in the sinner's stead, and partly because his sufferings alone, could be satisfactory. But now, unless Christ became incarnate, how can he suffer? The whole lies thus: without satisfaction no redemption, without suffering no satisfaction, without flesh no suffering; consequently, Christ must be incarnate. The Word must be made flesh, John 1:14: and so Heb. 2:14, 16, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; for truly he took not on him the nature of angels; but he took on him the seed of Abraham:" 1 Tim. 3:16, "Without controversy, great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached unto the Gentiles, believed on in the world, received up into glory." This is only applicable to the person of Christ. He who by his office is to be Emmanuel, God with us, he must, in regard of his person, be Emmanuel also, that is, God-man in one person. He who by office is to make peace between God and man, he must be God-man; he who by office is to stand and minister between God and men, he must be God and man, that so he might not be only zealously faithful towards God's justice, but also tenderly merciful towards men's errors, Heb. 2:17-18, and 4:15-16. Look, as he must be more than man that he may be able so to suffer, that his sufferings may be meritorious, that he may be consistent with the work of redemption, and triumph over death, devils, difficulties, discouragements, curse, hell, wrath, etc., all which Christ could never have done had he been but a mere man; just so, it was requisite that he should be man, that he might be in a capacity to suffer, die, and obey; for these are not works for one who is God alone. A God only— cannot suffer; a man only—cannot merit. God cannot obey, man is bound to obey. Therefore Christ, that he might obey and suffer, he was man; and that he might merit by his obedience and suffering, he was God-man. Now such a person, and such a person alone—did the work of redemption call forThat is a mighty scripture, Phil. 2:6-7, "Who being in the form of God thought it no robbery to be equal with God"—here is Christ's preexisting in the nature of the Godhead, and then after comes his manhood—"but emptied himself," as it were, of his divine dignity and majesty; he disrobed himself of his glory, and became a sinner, both by imputation and reputation, for our sakes, for our salvation —"and took upon him the form of a servant, and was made in the likeness of men," Isaiah 53:6, 9. All this Christ did upon his Father's prescription, and in pursuit of the great work of redemption. The blessed Spirit fitted the God-man Christ Jesus, to be a fit mediator and redeemer for poor sinners. The Spirit formed the nature of man, from the substance of the virgin, after an extraordinary manner, Luke 1:35; he sanctified the human nature which Christ assumed, after such a perfect manner, that it was free from all sin, Gal. 4:4; Luke 1:35; in the very moment of conception he united this pure human nature with the divine nature, in the same person—the person of the Son of God, that he might be a fit head, mediator, and redeemer for us, Heb. 10:5. But, (8.) The eighth proposition is this—That there were commandments from the Father to the Son which he must obey and submit to. God the Father put forth his paternal authority, and lay his commands upon his Son, to engage in this great work of redeeming and saving poor sinners' souls. He had a command from the Father what to teach his people, as the prophet of the church: "For I have not spoken of myself," says Christ; "but the Father which sent me, he gave me a commandment, what I should say, and what I should speak," John 12:49. Christ declares that he had received a commission from the Father, who sent him, concerning his doctrine, and what to say and speak; and that he was persuaded that this doctrine delivered to him by the Father points out the true way to eternal life; and that he had exactly followed this commission in preaching, both for matter and manner. The two words of saying and speaking may be taken comprehensively, pointing out all the ways of delivering his commission, by set and solemn preaching, or occasional conferences, and the whole subject-matter of his preaching, in precepts, promises, and threatenings; and so it will import that his commission from the Father was full, both for matter and manner, and his discharge thereof answerable. [Between saying and speaking there is this difference, says Lapide: "that to say, is to teach and publish a thing gravely; to speak, is familiarly to utter a thing.] Christ is a true prophet, who speaks neither more or less in the doctrine of the gospel than what was the Father's will should be delivered to us: "For whatever I speak, even as the Father said unto me, so I speak." Christ keeps close to his commission, without adding or diminishing; and herein Christ's practice should be every faithful minister's pattern. Again, Christ had a command to lay down his life for those who were given him: "No man takes it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again; this commandment have I received of my Father," John 10:18. The Father is so well pleased with the reconciliation of lost sinners, that he loves Christ for the undertaking thereof, and is fully satisfied with his suffering for attaining that end. In both these respects it holds good: "Therefore does my Father love me, because I lay down my life," verse 17. The Father is pleased with him, that he undertook this service, and is satisfied with his death as a sufficient ransom. Christ having laid down his life for the redemption of lost man, did take it up again, as a testimony that the Father was satisfied with his sufferings. Now the way of the accomplishment of our redemption was agreed on between the Father and the Son before the accomplishment thereof; therefore says he, "This commandment have I received from my Father," which makes it clear that he came into the world fully instructed about carrying on the work of redemption, [Psalm 40:6-7 with Heb. 10:6-8.] It pleased Christ to suffer death, not only voluntarily, but in a way of subjection to his Father's command—in order that the merit thereof, might every way be full and acceptable to the Father: "For this commandment have I received." He was content to be a servant by agreement—so that his sufferings might be accepted for his people. And so when Christ was going to die, he says, "That the world may know that I love the Father; and as the Father gave me commandment, even so I do: arise, let us go hence," John 14:31. As if he had said, Power is permitted to Satan and his accomplices to persecute me to death, that dying for man's redemption, the world may see the obedience and love I bear to the Father, who has thus determined the plan. All that Christ suffered for the redemption of sinners was by the order, and at the command, of the Father, who did covenant with him concerning this work: "For as the Father gave me a commandment, even so do I." In this scripture, as in a crystal glass, you may see that Christ entered upon his sufferings—with much willingness and alacrity, with much courage and resolution, that so he might commend his love to us, and encourage us to do the like through him. Therefore, says he, "Arise, and let us go hence." I am very free and ready, by my death and sufferings, to complete the work of man's redemption, according to the covenant and agreement which long since was made between the Father and myself. If Christ should fail in complying with his Father's commands about suffering and dying for us, then not only the breach of articles, but high disobedience too, might be justly charged upon him; but from all such charges Christ has exempted himself. There was a special law laid upon Christ as he was our mediator, which law he was willing and ready to obey, in order to effect our redemption. That Christ should die was no part of the moral law, but it was a positive special law laid upon Christ. Well, this law he obeys, he complies with: "I lay down my life for my sheep; this commandment have I received of my Father," John 10:11, 15, 17-18. Christ, as mediator, had a command from his Father to die, and he observes it; hence God calls him his servant: "Behold my servant whom I uphold," Isaiah 42:1. And in pursuance of God's royal law, will, and pleasure—he takes upon him the form of a servant; and frequently proclaims before all the world, that he "came to do the will of him who sent him," Phil. 2:6, 7. Again, God the Father lays a special command upon Jesus Christ, to preserve and bring to glory all those that come unto him. Jesus Christ has not only permission to save the elect, but a charge to save the elect: "All that the Father gives me will come to me, and whoever comes to me I will never drive away. For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day. For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day." John 6:37-40. Here you have Christ's commission to save the elect, etc. Christ is to be answerable for all those that are given to him, at the last day, and therefore we need not doubt but that he will certainly employ all the power of his Godhead to secure and save all those whom he must be accountable for. In this blessed scripture there are several special things that we may take notice of, which are put to our present purpose— [1.] As first, that it is the great dignity and happiness of the elect, that they are, from eternity, given to Christ in the covenant of redemption, as the reward of his sufferings, to come to him in due time; and that they are given to him in trust, and that he must be accountable for them, as being given by the Father to him, Psalm 24:1. They were the Father's first, not only by the right of creation, but by particular election also; and being thus the Father's, they are given to Christ from eternity—to be redeemed by him, and as the reward of his sufferings. Again, such as are elected and given to Christ, will certainly, in due time, come to him. Their being given to Christ from eternity, produces their being given and coming in time; for God is faithful, who will not frustrate Christ of what he has purchased. The power which draws them, is invincible and irresistible; therefore, says he, "All that the Father gives me, shall come to me." Again, Christ in receiving those who come to him, is not only led thereunto by his own mercy, and bounty, and love towards them as the reward of his sufferings, but does also stand obliged thereunto by virtue of a commission and trust laid upon him by the Father, and accepted and undertaken by him; therefore does he mention "the will of him that sent me," as a reason of his fidelity in this matter. Further, from verse 39, we may observe that the gospel contains an extract of the deep counsels of God, and of the eternal transactions between the Father and the Son concerning lost man, so far as is for our good; for he brings out and reads in the gospel his very commission, and some articles of the covenant, passed between the Father and him. Again, the first fountain and cause of the salvation of any of lost mankind, is in the absolute and sovereign will and pleasure of God; for here he mentions the will of him that sent him, as the first original of all; from whence their giving to Christ, their coming and safety, do flow. Again, these, whose salvation the Father wills, are given over to Christ in his eternal purpose, to be brought to him in due time; for so it is here held out. Again, such as are given to Christ by the Father, and do in time come to him, are put in his keeping, and he has a care of them, not to lose the least of them, "For this is the will of him that sent me, that of all he has given me, I should lose nothing;" herein the Father does so commit the trust to him, as that he still keeps them in his own hand also. Again, Christ's charge and care of these that are given to him, extends even to the very day of their resurrection, that there he may make a good account of them, when all perils and hazards are now over, and that he may not so much as lose their dust, but gather it together again, and raise it up in glory, to be a proof of his fidelity; for, says he, "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand." John 10:27-29. And so death and dissolution proves no loss. [2.] Again, from verse 40, we may observe, that such as are given to Christ, to be under his charge, and to participate of his benefits, are drawn to believe on him: and it is the Father's will, and a part of the transaction between him and his Son, that faith is the way to partake of these benefits, and not the fulfilling of the impossible condition of the works of the law; for they who are given to Christ, are expounded to be those who believe on him; and it is the Father's will that such partake of these benefits here mentioned, as of the rest of his purchase. Albeit mortification, holiness, etc., do prepare for the possession of these benefits, and do evidence a right thereunto, and the begun possession thereof; yet it is only faith in Christ which gives the right and title, that so it may be of grace, Eph. 2:6-8. Again, it is covenanted between the Father and the Son, that believers shall be made partakers of everlasting life; for it is explained, that not to lose them, verse 39, is "that they may have everlasting life." For the further assurance of believers of their eternal happiness, it is also covenanted that they shall have this life in present possession, in the pledge, and first fruits thereof; for they have everlasting life even here, and before their raising up. The believer stands already on the battlements of heaven, he has one foot in the porch of paradise. Again, Christ having paid the full price of salvation—he will not allow it to be lost, by any difficulty or impediment in the way, but will carry believers through all difficulties, until he destroys death and the grave, and raises up their very dust, that in body and soul they may partake of that bliss; and that he may make it manifest, that death and rotting in the grave does not make void his interest, nor cause his affection to cease. Therefore it is added, "And I will raise him up at the last day." Thus you see that God the Father did lay his commands upon his Son, to engage in this great work of redeeming and saving poor sinners' souls, etc. [3.] In the third place, I shall show you that the manner or quality of the transaction between God the Father and Jesus Christ, was by mutual engagements and stipulations; each person undertaking to perform his part in order to our recovery and eternal felicity. We find each person undertaking for himself by solemn promise. The Father promises that he will hold Christ's hand and keep him, Isaiah 42:6. God the Father engages himself to direct and assist Christ, and to keep him from miscarrying; and that he will give him all necessary strength and ability for the execution of his mediatorial office, and work wonders by him and with him, according to that word, "My Father hitherto works, and I work," John 5:17. And the Son engages himself that he will obey the Father's call, and not be rebellious: Isaiah 50:5, "I was not rebellious, neither turned away back;" that is, I did not hang back, as Moses once and again did, Exod. 3:11, 13, and 4:1, 10, 13; nor refuse to go when God sent me, as once Jonah did, chapter 1:3; but I offered myself freely and readily to my Father's call. "There was no affliction, no opposition, no persecution, no evil usage that I met with in carrying on the work of redemption, which ever startled me or discouraged me, or made me flinch or shrink back from that great and blessed work that I had undertaken. I was dutiful and obedient to the calls and commands of my Father, in all things that he required of me or set me about." Now the Father and the Son being thus mutually engaged by promise, one to another in honor and faithfulness—it highly concerned them to keep one another close to the terms of the covenant which was made between them, and accordingly they did; for God the Father peremptorily stands upon that complete and full satisfaction that Christ had promised to give to his justice; and therefore, when the day of payment came, he would not abate Jesus Christ one penny, one farthing of the many ten thousand talents that he was to pay down upon the nail for us, Mat. 18:24: Romans 8:32, "God spared not his own Son;" that is, he abated nothing of that full price that, by agreement with his Father, he was to lay down for us. Other fathers give their all to spare their children; but the heart of God the Father is so fully and strongly set upon full payment, that he will not spare his Son, his own Son, his only Son, but give him up to death, yes, to an accursed death, that we might be spared and saved forever! To redeem us, God would not spare—no, not his own Son; because no money nor treasure could pay the redemption price—but only the blood, yes, the heart-blood of his dear Son! 1 Pet. 1:18-19. And as God the Father keeps Christ close to the terms of the covenant, so Jesus Christ keeps his Father close to the terms of the covenant also: John 17:4, 5, "I have glorified you on the earth," says Christ to his Father, "I have finished the work which you gave me to do. And now, O Father, glorify me with your own self, with the glory which I had with you before the world was." O my Father, I have finished the work of redemption; but where are the wages, where is the glory, where is the reward that you have promised me? There was nothing committed to Christ by the Father, to be done on earth for the purchasing of our redemption, but he did finish it; so that the debt is paid, justice satisfied, and sin, Satan, and death spoiled; so that nothing remains but that Christ be glorified, according to the promise of the Father to him. The sum of Christ's petition is this—that since he had finished the work of redemption, that therefore the Father, according to his engagement, would advance him to the possession of that glory that he enjoyed from all eternity. Now for the clearing of this we must consider, that as Christ was from eternity the glorious God, so we are not to conceive of any real change in this glory of his godhead; as if by his estate of humiliation he had suffered any diminution; or by his state of exaltation any real accession were made to his glory as God. But the true meaning is this, that Christ having, according to the covenant passed between the Father and him, obscured the glory of his godhead for a time, under the veil of the form of a servant, and our sinless infirmities, Phil. 2:5-8. He now expects, according to the tenor of the same covenant, after he had done his share of the work, to be exalted and glorified, and "openly declared to be the Son of God," Romans 1:4; the veil of his estate of humiliation, though not of our nature, being taken away. It is further to be considered that however this eternal glory be proper to him as God, yet he prays to be glorified in his whole person. "Glorify me," because not only his human nature was to be exalted to what glory finite nature was capable of, but the glory of his godhead was to shine in the person of Christ, God-man, and in the man Christ, though without confusion of his natures and properties. Christ did so faithfully discharge his trust, and perfect the work of redemption, as that the Father was engaged by covenant to glorify him; and accordingly Christ, God incarnate, is exalted with the Father in glory and majesty; so that believers may be as sure that all things necessary for their redemption are done, as it is sure that Christ is glorified. But, [4.] In the fourth place, let us seriously consider of the articles agreed on between the Father and the Son. Let us weigh well the promises that God the Father makes to Jesus Christ, and the promises that Jesus Christ makes to the Father, for the bringing about our reconciliation and redemption, that so we may the more clearly see how greatly both the heart of the Father and the heart of the Son is engaged in the salvation of poor sinners' souls. Now there are seven things which God the Father promises to do for Jesus Christ, upon his undertaking the work of our redemption. First, That he will give him the Spirit in an abundant measure. "The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord," Isaiah 11:2. God the Father fits Jesus Christ for the work of redemption, by a large effusion of the graces and gifts of the Spirit upon him. The Spirit of the Lord shall not only come upon Christ, but rest and abide with him. The Holy Spirit shall take up in a more special, yes, singular, manner his perpetual and never-interrupted or eclipsed residence with him, and in him. God the Father promises that Christ shall, in his human nature, be filled with all the gifts and graces of the Holy Spirit, that he may be as an everlasting treasury, and as an overflowing fountain, to all his people. So Isaiah 42:1, "Behold my servant, whom I uphold; my elect, in whom my soul delights: I have put my Spirit upon him, he shall bring forth judgment to the Gentiles." So Isaiah 61:1, "The Spirit of the Lord is upon me." So John 3:34, "God gives not the Spirit by measure unto him." Christ, as mediator, is endued with the Spirit for the discharge of that office; and though Christ as man has not an infinite measure of the Spirit, though indeed in that person the fullness of the Godhead dwells, as being God also, for that were to be no more man, but God; yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure far above all creatures, Col. 2:10; for though every believer is complete in him, yet, for what is inherent in him, they have but some gifts of the Spirit, 1 Cor. 12:4; Eph. 4:7; but Jesus Christ had all sorts of gifts. They had gifts for some particular uses; but he had gifts for all uses. They have a measure of gifts which are capable of increase, he above measure, so much as the human nature is capable of, which, though it be finite in itself, yet it cannot be measured nor comprehended by us. So much is imported in that, "God gives not the Spirit by measure to him," being understood of his manhood; though, as we said, if we speak of his person, he has the Spirit infinitely and without measure, Col. 1:19, and 2:3, 9. This fullness befit Christ as man, that he might be a fit temple for the Godhead; and as a mediator, that he might be the universal head of his church and storehouse of his people, that from him, as from a common person, spiritual root or principle, the Holy Spirit with his gifts and graces might be communicated to us. "He received gifts for men, yes, for the rebellious also, that the Lord God might dwell among them," Psalm 68:18; "Of his fullness we receive grace for grace," John 1:16; "The first Adam was a living soul, but the second Adam is a quickening spirit," 1 Cor. 15:45. In the man Christ Jesus, there is a treasury and fullness of grace and glory for us! He is the lord-keeper of all our lives, of all our souls, of all our comforts, and of all our graces; and he is the lord-treasurer of all our spiritual, durable, and eternal riches, 2 Tim. 1:12. We lost our first stock by the fall of Adam, Proverbs 8:18. God put a stock into our own hands, and we soon proved bankrupts and run out of stock. Now since that fatal fall, God will trust us no more; but he has out of his great love and noble bounty, put a new stock of grace and glory for us into the hands of Jesus Christ, who is mighty, who is able to save to the uttermost, and in whom are hidden all the treasures of wisdom and knowledge, Isaiah 9:6; Heb. 7:25; Col. 2:3. Christ was more capable, by infinite degrees, of the fullness of the Holy Spirit than mere men were or could be; and his employment being also infinitely beyond the employment of men, the measure of the Holy Spirit's fullness in him must needs be accordingly beyond all measure. Hence, by way of emphasis, Christ is called "the anointed one of God," John 12:15; Acts 3:22-23. The kings, priests, and prophets among the Jews, who were anointed, were in their unction but types of Christ, who is the great king, priest, and prophet of his church, and anointed above them all, yes, and above all the apostles, prophets, evangelists, pastors, teachers, and believers under the new testament ministration. In Christ there is all kind of grace, and it is in him in the highest and utmost degree, that he might be able to manage all his offices, and finish "that work which God gave him to do," John 17:4; and God has filled him with his Spirit, that he might successfully bring about the redemption and salvation of sinners. But
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Post by Admin on Feb 20, 2024 16:33:03 GMT -5
Secondly, God the Father promises to invest Jesus Christ with a threefold office, and to anoint him and furnish him with whatever was requisite for the discharge of those three offices—namely, his prophetic, priestly, and kingly offices, Isaiah 61:1-3, and 33:22. Christ never forced himself into any of these offices, he never intruded himself into any one office, he never ran before he was sent, he never assumed any office until his Father had signed and sealed his commission, John 6:17. If Jesus Christ had acted without a commission under his Father's hand, it would have been invalid and lost, and God would one day have said to him, "Who has required this at your hand?" [Melchizedek was a king and a priest; Christ was more—a priest, a prophet, and a king; Samuel was a priest and a prophet; David was a king and a prophet: but never met all three in any but in Christ alone.] Isaiah 1:12. In order to our spiritual and eternal recovery out of sin and misery, it was absolutely necessary that whatever Christ did act as a priest, prophet, or king, he should act by the authority of his Father, by a commission under the broad seal of heaven: Heb. 5:5, "So also Christ glorified not himself to be made a high-priest; but he who said unto him, You are my Son." The high-priesthood was an honor; for Christ to have taken that to himself, without a commission from his Father, had been to glorify himself, by conferring glory and honor upon himself. This negative, that "Christ glorified not himself," is a clear evidence that Christ arrogated no honor to himself. Christ would not arrogate honor to himself, but rather wait upon his Father, that he might confer upon him what honor he saw fit. Christ glorified not himself to be made a high-priest; but his Father glorified him, in ordaining or commissioning him to be the high-priest. In short, to be made a high-priest is to be deputed or appointed and set apart to that function; and thus was our Lord Jesus Christ made a highpriest. He had never undertaken that office had he not been ordained to it by his Father. But, that you may see Christ's threefold commission to his threefold office, consider, [1.] First, that God the Father promises to Jesus Christ an excellent, royal and eternal PRIESTHOOD: Heb. 7:21, "For those priests were made without an oath; but this with an oath by him that said unto him, The Lord swore and will not repent, You are a priest forever after the order of Melchisedec." Heb. 2:17-18; Psalm 110:4. Among the Jews, in the times of the old testament, they had a high-priest, who was in all things to stand between God and them; and in case any sinned, to make an atonement for them. Now look, as the Jews had their high-priest, so the Lord Jesus Christ, he was to be, and he is, the apostle and the high-priest of our Christian profession, as Aaron was of the Jews' profession. The priestly office of Jesus Christ is erected and set up, on purpose for the relief of poor distressed sinners. [Heb. 3:1. By the way, you may take notice that the whole body of Antichristianism is but an invasion upon the priestly office of Christ. What is the popish mass, that unbloody sacrifice, but a derogation from the sacrifice of Jesus Christ, once upon the cross; and so a derogation from his priestly office? What are all those popish penances and satisfactions enjoined, but a derogation unto the satisfaction of Christ; and so unto the priestly office of Christ! What is all their praying to saints and angels, but a derogation unto the intercession of Christ; and so unto the priestly office? God deputes Christ to his priestly office, as God and man; yet papists say that Christ is a priest only in his human nature. God says to his Son, "You are a priest;" yet they make many priests. God makes his Son a priest forever; yet they substitute others in his room. God gave Christ to offer up but one sacrifice, and that but once; but they every day offer up many sacrifices in the mass. God gave Christ to offer up himself; but they offer up bread and wine, upon pretense that it is the body and blood of Christ. Christ's sacrifice was a bloody sacrifice; but they style theirs an unbloody sacrifice.] The work of the high-priest, is to make reconciliation for the sins of the people. In the times of the old testament, the high-priest made an atonement for the people. In case any man had sinned, he brought a sacrifice, and his sins were laid upon the head of the sacrifice. Once every year, the high-priest entered into the Holy of holies, and with the blood of the sacrifice, sprinkled the mercy-seat, and laid the sins of the people upon the head of the scape-goat, and so made an atonement for the people, as is clear in Lev. 16:14, "He shall take of the blood of the bullock, and sprinkle it with his finger, upon the mercy-seat eastward: and before the mercy-seat shall he sprinkle of the blood with his finger seven times;" and at verse 21, "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and so he shall make an atonement." This was the work of the high-priest, in case any had sinned, to make an atonement and satisfaction, by the way of type, for the sins of the people. The main scope of the apostle in Heb. 7, is to advance Christ his priesthood above the Levitical priesthood, in order to which he premises this— that those "priests were made without an oath," verse 20. The apostle's third argument to prove the excellency of Christ's priesthood above the Levitical, is taken from the different manner of instituting the one and the other. Christ's institution was more solemn than the Levites'; their institution was without an oath, Christ's institution was with an oath. The argument may be thus framed: that priesthood which is established by an oath, is more excellent than that which is without an oath; but Christ's priesthood is with an oath, and theirs without an oath. It is here taken for granted that Christ was most solemnly instituted a priest, even by an oath; yes, by the oath of God himself, which is the greatest and most solemn manner of institution that can be. God's oath imports two things: (1.) An infallible certainty of that which he swears. (2.) A solemn authority and dignity conferred upon that which he instituted by oath. Great and weighty matters of much concernment use to be established by oath. Hereby it appears that Christ's priesthood is a matter of great importance, and of much concernment. This will appear the more evident, if we consider the person who was made priest, namely, our Lord Jesus Christ, who was the greatest person that could be; Heb. 7:28; therefore he is fitly called "a great high-priest," Heb. 4:14. Or if we consider the ENDS of Christ's priesthood, which were very weighty, and that in reference both to God and man. To God, for the manifestation of his perfect justice, infinite mercy, almighty power, unsearchable wisdom, and other divine attributes, which never were, nor ever can be so manifested, as in and by Christ's priesthood. To man, that God's wrath might be averted, his favor procured, man's sin purged, and he freed from all evil, and brought to eternal happiness. Or if we consider the benefits of Christ's priesthood, which are answerable to the foresaid ends. Jesus Christ was appointed and made by the Father, "The apostle and high-priest of the church's profession:" Heb. 3:1-2, "Therefore, holy brethren, partakers of the heavenly calling, consider the apostle and highpriest of our profession, Christ Jesus, who was faithful to him who appointed him." Christ had a divine call to the execution of all those offices, which he sustained as our mediator, he did not run before he was sent, he did not act without a commission and warrant, he was lawfully constituted by him who had power to undertake that great charge he has over the church; this we shall find asserted of all his three offices. As for his priestly office, he was made a priest by an immediate call and ordination from God, Heb. 5:4-6. The scope of the apostle is to set out the excellency of Christ's priesthood, by comparing it with the Levitical. His priesthood had a concurrence of all things necessary to the Levitical; and it had many excellencies above that. Now among other things required in the priesthood of Aaron, this was one—there must be a divine regular call. This was in the priesthood of Christ; "He was called of God, a high-priest, after the order of Melchisedec." [Psalm 110:4. The Hebrew is, "You a priest," etc., that is, "You shall be a priest forever;" it being the manner of the Hebrew tongue, sometimes for brevity sake, to leave out a word, which is to be understood and supplied.] Psalm 110:4 is God's sure and irrevocable promise to Christ, touching that excellent and eternal priesthood, whereby the recovery of his seed was to be meritoriously obtained. This priestly office of Christ is sure, because it is confirmed by God's oath, of which before as well as his promise. The promise makes it sure, the oath doubly sure, irrevocable; and certainly the Lord neither can nor will ever repent of this promise and oath. The priesthood of Christ is the most noble part of all his mediation. In the priesthood of Christ, and in that especially, lies the latitude and longitude, the profundity and sublimity of God's love towards us; and in respect of this especially, is the whole mystery of our redemption by Christ called the magnificent works of God. Christ as man, and as mediator between God and man, was, by his Father, deputed unto his priestly office. Concerning the dignity and excellency of Christ's priestly office, above the Levitical priesthood, I have spoken elsewhere. But, [2.] Secondly, God the Father promises to Jesus Christ to make him a PROPHET, a great prophet, yes, the prince of prophets. Christ is a prophet, in way of eminency and excellency, above all other prophets; he was the chief, the head of them all. Christ was made a prophet by an immediate call and ordination from God. Christ, in respect of his prophetic office, can plead the authority of his Father; he can show a commission for this office, under his Father's own hand. Deut. 18:18, "I will raise them a prophet from among their brethren like unto you, and will put my words in his mouth; and he shall speak unto them all that I shall command them." [See Acts 3:22, and 7:37; Deut. 18:15; Isaiah 61:1.] Christ does not raise himself up to the prophetic office, but God the Father raises him up to this great office. He was anointed of God to preach glad tidings. Weigh Isaiah 42:6, "I will give you for a light to the Gentiles; to open the blind eyes, to bring out the prisoners from their prison, and those who sit in darkness out of the prison-house." "The Spirit of the Lord God is upon me, because the Lord has anointed me, to preach good tidings unto the meek; he has sent me to bind up the broken- hearted," etc., Luke 4:18. Thus you see that this prophetic dignity of Christ, that he is the grand teacher of the church, is built upon the authority of his Father, who has authorised and commissioned him to that great office. Isaiah 50:4, "The Sovereign Lord has given me his words of wisdom, so that I know what to say to all these weary ones." [Christ displaces all Rabbis, by assuming this title to himself, "one is your teacher and master, even Christ," Mat. 23:8-10.] Thus you see that God the Father promises to invest Christ with a prophetic office for the opening the eyes of the blind, etc. This great prophet is richly furnished with all kinds of knowledge; "In him are hid all the treasures of wisdom and knowledge." They are hid in him as gold and silver are hid in the veins of the earth. "Treasures of knowledge," that is, precious knowledge, saving knowledge; "Treasures of knowledge," that is, plentiful knowledge, abundance of knowledge; "Treasures," that is, hidden and stored knowledge, was laid up in him. All the angels in heaven, and all the men on earth—do not know all that is in the heart of God; but now Jesus Christ, "who lies in the bosom of the Father," John 1:18, he knows all that is in his Father's heart. All those secret mysteries, that were laid up in the bosom of eternity, are fully known to this great prophet of the church. John 5:20, "The Father loves the Son, and shows him all things that he himself does," by a divine and unspeakable communication. God the Father shows to Jesus Christ all things that he does. God's love is communicative, and will manifest itself in effects, according to the capacity of the party beloved; so much appears in that unspeakable love of the Father to the Son, "The Father loves the Son, and shows him all things," etc., or communicates his nature, wisdom, and power, for operation with him; which is expressed in terms taken from among men, because of our weakness: and ought to be spiritually, and not carnally conceived of. And therefore these terms of the Father's "showing," and the Son's "seeing," are made use of to prevent all carnal and gross conceptions of this inexpressible communication from the Father, and participation by the Son. In the blessed Scripture, Jesus Christ is sometimes called "the" prophet, and "that" prophet; because he is one who came from the bosom of the Father, and lives and lies in the bosom of the Father, and understands the whole mind, will, heart, counsels, designs, ways, and workings of the Father. Jesus Christ is anointed by God the Father to be the great prophet and teacher of his elect; and accordingly Jesus Christ has taken that office upon himself. God the Father has laid a charge upon Jesus Christ, to teach and instruct all those that he has given him, in his whole mind and will, so far as is necessary to their salvation, edification, consolation, etc. "Moses was faithful as a servant, but Christ as a Son," Heb. 3:2, 5-6. Christ cannot be unfaithful in his prophetic office. Those whom God the Father has charged him to teach and instruct, he will teach and instruct, in the great things of their peace; and no wonder, for the knowledge that is communicated to Jesus Christ, the great prophet of his church, is not by dreams, or visions, or revelations of angels, as to the prophets of old—but by a clear, full, intimate view, and beholding of the Godhead, the fountain of all sacred knowledge. Rev. 5:6, "Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth." [The Lamb stands, because (1.) prepared to perfect the work of redemption; (2.) to help; (3.) to judge; (4.) to intercede.] The lamb slain opens the prophecies, and foretells what shall befall the church, to the end of the world. The discovery of the secrets of God in his word, are the fruit of Christ slain, ascended, and anointed as the great prophet of the church. The lamb lacked neither power nor wisdom to open the seven seals, and therefore he is said to have "seven horns and seven eyes." Seven is a number of perfection. Horns signify power, eyes signify knowledge or wisdom; [Dan. 7:24; Isaiah 35:5; Mat. 28:18; Col. 2:3, 9.] both joined together, argue a fullness and perfection of power and wisdom in Christ; so that we have here a lively representation of the threefold office of Christ: his priestly office in the lamb as slain, his royal or kingly office in the horns, and his prophetic office in the eyes. But, [3.] Thirdly, God the Father promises to make him a KING, yes, a mighty king also. The kingly office speaks might and power. Christ is a king above all other kings; he is a king "higher than the kings of the earth; he is the prince of the kings of the earth; he is Lord of lords, and King of kings," Psalm 89:27; Rev. 1:5, and 17:14. Theodosius the emperor and another emperor, used to call themselves the vassals of Christ; and it is most certain that all the emperors, kings, and princes of the world are but the vassals of this great king. Christ is not only "King of saints," but he is also "King of nations." "There was given him dominion and glory, and a kingdom; that all people, nations, and languages should serve him," Rev. 15:3-4, and 12:5; Dan. 7:17. God, by promise, has "given him the heathen for his inheritance, and the utmost parts of the earth for his possession," Psalm 2:8. The monarchs of the world have stretched their empires far. Nebuchadnezzar's kingdom reached as far as Spain; the Persians reached farther, Alexander farther than they, and the Romans farther than them all; but none of all these has subdued the whole world, as Christ has and will. "All power is given unto him both in heaven and in earth. The Father loves the Son, and has given all things into his hand, and the Father also has put all things under his feet," Romans 10:18; Rev. 11:15; Mat. 28:18; John 3:35; 1 Cor. 15:27. The government of all the world is given to Jesus Christ as God-man. All the nations of the earth are under the government of Christ. He is to govern them, and rule them, and judge them, and make whatever use he pleases of them, as may make most for his own glory, and the good of his chosen people. Now God the Father promises to invest Jesus Christ with his kingly office: Psalm 2:6, "Yet have I set my king upon my holy hill of Zion." These words are spoken by God the Father, of his Son Jesus Christ. In a promissory way, God the Father anoints Jesus Christ as Zion's king; and therefore it cannot but be the highest madness, folly, and vanity, for any to seek or attempt to pull that king of saints down, whom God the Father has set up. Christ rules for his Father, and from his Father, and will so rule in despite of all the rage and wrath, malice and madness, of men and devils: "yet have I set my king"—Heb., "I have anointed"—where the sign of Christ's inauguration, or entrance into his kingdom, is put for the possession and enjoying thereof. Christ was anointed and appointed by his Father to the office and work of a mediator, and is therefore here called his king. There is an emphasis in the word "I," "Yet have I set my king upon my holy hill of Zion," " I," before whom all the nations of the earth are but as a drop of a bucket, and as the small dust of the balance, Isaiah 40:15, 17; I, before whom all nations are as nothing, yes, less than nothing; I, by whom princes rule, and nobles, even all the judges of the earth, Proverbs 8:16; I, who rule the kingdoms of men, and give them to whoever I will, and who set over them the basest of men, Dan. 4:17; I, who change times and seasons, and who removes kings and sets up kings, Dan. 2:21; I, who can kill and make alive, save and damn, bring to heaven and throw down to hell, Deut. 32:39; I am he who has set up Christ as king, and therefore let me see the nation, the council, the princes, the nobles, the judges, the family, the person, that dare oppose or run countercross to what I have done. Again, the Lord, in a promissory way, approves and establishes this king by a firm decree: Psalm 2:7, "I will declare the decree," not the secret decree, but the decree manifested in the word. I, the Son of God, will, by my everlasting gospel, proclaim my Father's counsel, concerning the establishment of my kingdom. I will declare that irrevocable decree of the Father, for the setting up of his Son's scepter, point-blank, opposite to that decree of theirs, verse 3. The decree of God, concerning the kingly office and authority of Christ, is immutable, and in effect as irrevocable. Again, the Lord, in a promissory way, extends the dominion of Christ to the Gentiles, and to the uttermost parts of the earth, verse 8. So far should the enemies of Christ be from ruining his kingdom, that God the Father promises that all the inhabitants of the earth should be his, and brought into subjection to him, not only the Jews, but all the inhabitants of the earth shall be subjected to Christ's kingdom, the elect he shall save, and the refractory he shall destroy. "He shall have dominion from sea to sea, and from the river even to the ends of the earth." Again, the Lord, in a promissory way, declares the power, prevalency, and victory of Christ over all his enemies: verse 9, "You shall break them with a rod of iron: you shall dash them in pieces like a potter's vessel." This signifies their utter destruction, so that there is no hope of recovery. A potter's vessel, when it is once broken, cannot be made up again. This proverb also signifies ease in destroying them. As for such that plot, bandy, and combine together against the Lord Jesus Christ, he shall as easily and as irrecoverably by his almighty, eternal, and irresistible power, dash them in pieces, as a potter breaks his vessels in pieces: Jer. 19:11, "I will break this people and this city, as one breaks a potter's vessel, that cannot be made whole again." Isaiah 30:14, "It will break in pieces like pottery, shattered so mercilessly that among its pieces not a fragment will be found for taking coals from a hearth or scooping water out of a cistern." The Jews, you know, were Christ's obstinate enemies; and he has so dashed them in pieces, that they are scattered abroad all the world over. The Lord has made another promise, that Christ shall be sovereign king, Psalm 110:1-6. And no wonder, when we consider that God the Father has called Christ to the kingly office. The scepter is given into his hand, and the crown is put upon his head, and the key of government is laid upon his shoulder by God himself. Isaiah 22:22, it is written thus of Eliakim, "The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open." Now herein was this precious soul a lively figure and type of Christ. The words of the prophecy are applied to Christ, in his letter to Philadelphia, Rev. 3:7; and the sense is this, that look, as Eliakim was made steward or treasurer under Hezekiah, that is, the next under the king in government all over the land, to command, to forbid, to permit, to reward, to punish, to do justice, and to repress all disorder; of which authority the bearing of a key on the shoulder was a badge; so Christ, as mediator under his Father, has regal power and authority over his Church, where he commands in chief, as I may say, and no man may lift up his hand or foot without him; he has the key of the house of David upon his shoulder, to prescribe, to inhibit, to call, to harden, to save, and to destroy—at his pleasure. Such a monarch and king is Christ, neither has any such rule and sovereignty beside him. And if you look into Dan. 7:13-14, you may observe, that after the abolishing of the four monarchies, Christ's monarchy is established by the Ancient of days, giving to Jesus Christ dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. His dominion is an everlasting dominion, which shall never pass away, and his kingdom shall not be destroyed. Christ did not thrust himself into the throne, as some have done; neither did he swim to his crown through a sea of blood, as others have done; nor did he swim through a sea of sorrow to this crown, as Queen Elizabeth is said to do; no, he waited until authority was given him by his Father. But, Thirdly, God the Father has promised, that he will give to Jesus Christ— assistance, support, protection, help, and strength to carry on the great work of redemption. God the Father promises and covenants with Jesus Christ, to carry him through all dangers, difficulties, perplexities, trials, and oppositions, etc., that he would meet with in the accomplishing our redemption; upon which accounts Jesus Christ undertakes to go through a sea of trouble, a sea of sorrow, a sea of blood, and a sea of wrath! Isaiah 42:1, "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations;" verse 4, "He will not stop until truth and righteousness prevail throughout the earth." Verse 6, "I, the Lord, have called you in righteousness, and will hold your hand, and will keep you." [Christ is our Lord, but in the work of redemption he was the Father's servant.] What is that? Why, I will support, strengthen, and preserve you with my glorious power; I will so hold your hand, that you shall not be discouraged, but finish that great work of redemption, which, by agreement with me, you have undertaken. God the Father agreed with Jesus Christ about the power, strength, success, and assistance that he would have to carry on the work of redemption, all which God the Father made good to him until he had sent forth judgment unto victory; as Christ himself acknowledges, saying, "Listen to me, all of you in far-off lands! The Lord called me before my birth; from within the womb he called me by name. He made my words of judgment as sharp as a sword. He has hidden me in the shadow of his hand. I am like a sharp arrow in his quiver. He said to me—You are my servant, Israel, and you will bring me glory." Isaiah 49:1-3. The work of redemption was so high, so hard, so great, so difficult a work—that it would have broken the hearts, backs, and necks of all the glorious angels in heaven, and mighty men on earth, had they engaged in it; and therefore God the Father engages himself to stand close to Jesus Christ, and mightily to assist him, and to be singularly present with him, and wonderfully to strengthen him in all his mediatorial administrations, John 17:2; upon which accounts Jesus Christ despises his enemies, bears up bravely under all his sore temptations and trials, and "triumphs over principalities and powers," Mat. 4:11; Luke 22:43; Col. 2:15. And certainly if Christ had not had singular support, and an almighty strength from the Godhead, he could never have been able to bear up under that mighty wrath, and to have drunk up that bloody cup. Now upon the account of God the Father's engaging himself to own Christ, and stand by him in the great work of our redemption, Jesus Christ acts faith against all his deepest discouragements, which he would meet with in the discharge of his mediatorial office, as the prophet tells us: "Because the Sovereign Lord helps me, I will not be dismayed. Therefore, I have set my face like a stone, determined to do his will. And I know that I will triumph. He who gives me justice is near. Who will dare to oppose me now? Where are my enemies? Let them appear!" Isaiah 50:7-8. From the consideration of God's help, Jesus Christ strengthens and encourages himself, in the execution of his office, against all oppositions. God's presence and assistance made Jesus Christ victorious over all wrongs and injuries. Jesus Christ knew that God the Father would clear up his innocency and integrity, and this made him patient and constant to the last. But, Fourthly, God the Father promises to Jesus Christ that he shall not labor in vain, and that the work of redemption shall prosper in his hand, and that he will give a blessed success to all his undertakings, and crown all his endeavors. [See Isaiah 53:10, and 49:6-12; Micah 4:3.] "He shall see his seed, and he shall see the travail of his soul." Another promise of the Father to the Son you have in that, Isaiah 55:5, "Nations that know you not, shall run unto you." The Gentiles, who never heard of Christ, nor ever were acquainted with Christ, nor ever had any notice of Christ; when Christ calls, they shall readily and speedily repair unto him and submit unto him. Christ shall one day see and reap the sweet and happy fruit of his blood, sufferings, and undertakings; "The pleasure of the Lord shall certainly prosper in his hand." Christ's sufferings were as a woman's travail, sharp though short. Now though a woman suffers many grievous pains and pangs, yet, when she sees a child brought into the world, she rejoices and is satisfied. So when nations shall run to Christ, he shall see his seed and be satisfied. God the Father promises that Jesus Christ shall have a numerous spiritual posterity, begetting and bringing many thousands to the obedience of his Father; "Nations shall run unto you; "and this shall fill the heart of Jesus Christ with abundance of joy and comfort, contentment and satisfaction, when he shall see the fruit of his bitter sufferings, when he shall see such an abundance of poor, filthy, guilty, condemned sinners—pardoned, justified, and accepted with his Father, "his soul shall be satisfied as with marrow and fatness," Psalm 63:5. The numerous body of believers, past, present, and to come, that God the Father had promised to Jesus Christ, was the life of his life. That is a sweet promise, Psalm 110:2, "You will rule over your enemies." Those who will not bend—must break; those who will not stoop to his government—shall feel his power. "Your people"— the people of God are Christ's five ways: (1.) By donation; (2.) By purchase; (3.) By conquest; (4.) By covenant; (5.) By consent. "They shall be willing in the day of your power"— Heb., willingnesses, as if the Holy Spirit could not sufficiently set forth their exceeding great willingness to submit to all the royal commands of the Lord; John 17:6; 1 Pet. 2:9; Luke 1:57; 1 Cor. 3:23. All Christ's subjects are volunteers, free-hearted, like those isles which wait for God's law, Isaiah 42:4, and 56:6; Zech. 8:21, "And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord Almighty: I will go also;" "From the womb of the morning, you have the dew of your youth," Psalm 110:3. Here is the success of Christ's office promised, both in the victorious subduing of his enemies, and in the cheerful willingness of his subjects, and in the wonderful numerousness of his people brought over to him, even like the innumerable drops of the morning dew. Another promise of that great and complete success that God the Father has made for Jesus Christ in his mediatorial office, you have in Isaiah 49, from the 6th verse to the 14th verse: Christ shall have a people gathered to him, and a seed to serve him, "because he has made his soul an offering for their sins." The multitude of sinners brought over to Jesus Christ, is the product of the atoning sacrifice which he has made for them, and the trophies of the victory that he has gotten by dying the death of the cross. Thus you see that God the Father has not only engaged himself by compact to preserve Jesus Christ in his work, but he has also made to him several precious promises of preservation, protection, and success—so that the work of redemption shall be sure to prosper in his hand. And, to make these glorious promises the more valid and binding, God confirms them solemnly by an oath: Heb. 7:21, "This priest," Christ, "was made with an oath by him that said unto him, The Lord swore, and will not repent, You are a priest forever." God the Father foresaw from everlasting that Jesus Christ would so infinitely satisfy him and please him by his incarnation, obedience, and death, that thereupon he swears. But, Fifthly, God the Father promises to Jesus Christ— rule, dominion, and sovereignty, Psalm 2:8-9. This sovereignty and rule is promised to Jesus Christ in Isaiah 40:10, "His arm shall rule for him." "He shall sit in judgment in the earth, and the isles shall wait for his law," Isaiah 42:4—not the Jews only, but the Gentiles also, the people of divers countries and nations shall willingly and readily receive and embrace his doctrine, and submit to his laws, and give up themselves to his rule. Micah 4:3, "He shall judge among many nations," that is, rule, order, command, and direct as a judge and a ruler among many nations. The conquests that Christ shall gain over the nations shall not be by swords and arms, but he shall bring them to a voluntary obedience and spiritual subjection by his Spirit and Gospel: John 3:35, "The Father loves the Son, and has given all things into his hand," that is, God the Father has given the rule and power over all things in heaven and earth to Jesus Christ. In carrying on the redemption of sinners, as the matter is accorded between the Father and the Son, so the redeemed are not left to themselves, but are put under Christ's charge and custody, who has "purchased them with his blood," God the Father having given him dominion over all that may contribute to help or hinder his people's happiness, that he may order them so as may be for their good. And this power he has as God with the Father, and as man and mediator by donation and gift from the Father, Mat. 28:18, and 2:3. Thus every believer's happiness is most firm and sure, all things being wisely and faithfully transacted between the Father and the Son. As long as Jesus Christ has all power to defend his people, and all wisdom and knowledge to guide and govern his people, and all dominion to curb the enemies of his people, and a commission and charge to be answerable for them, we may roundly conclude of their eternal safety, security, and felicity, Col. 1:19, and 2:1. But, Sixthly, God the Father promises to accept of Jesus Christ, in his mediatorial office. "Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord," Isaiah 49:5; that is as if he had said, notwithstanding the infidelity, obstinacy, and impenitency of the greatest part of the Jews, yet, faithful labor and diligence in the execution of my mediatorial office is, and shall be, greatly accepted, and highly esteemed, by my heavenly Father. Artaxerxes, the king of Persia, lovingly accepted of the poor man's present of water, because his good will was in it, and put it into a golden vessel, and gave him the vessel of gold, accounting it the part of a truly noble and generous spirit to receive small presents offered with a hearty affection. Oh, how much more will God the Father kindly accept of Jesus Christ in his mediatorial office: verse 7, "The Lord, the Redeemer and Holy One of Israel, says to the one who is despised and rejected by a nation, to the one who is the servant of rulers— Kings will stand at attention when you pass by. Princes will bow low because the Lord has chosen you. He, the faithful Lord, the Holy One of Israel, chooses you." [Jerome says that the Jews cursed Christ in their synagogues three times a day. They so greatly abhorred the name Jesus that they would not pronounce it; but if they did unawares happen to pronounce it, then they would punish themselves with a blow on their faces, etc.] God the Father, comforting of Christ, tells him that though he were contemptible to many, yes, to the nation of the Jews, and basely treated, like a servant, by their princes, Herod, Annas, Caiaphas, and Pontius Pilate, yet other kings and princes should see his dignity and glory, and submit to him, and honor him as the Savior and Redeemer of the worldGod the Father chose Jesus Christ to be his servant, and to be a mediator for his elect; he designed him to that office of being a Savior, both to the Jew and Gentile, and accordingly he accepted of him, "Thus says the Lord, In an acceptable time have I heard you, and in a day of salvation have I helped you; and I will preserve you, and give you for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage." Here you see that God the Father still goes on to speak more and more comfortably and encouragingly to Jesus Christ; for he tells him that he will be at hand to hear, and help, and assist him; and he tells him that he will preserve him, both in his person, and in the execution of his office; and he tells him that he will accept of his person, and of his services, and of his suits and intercession for himself and his people. Mat. 3:17, "And, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." The voice from heaven was doubtless the voice of his Father, in that he says, This is my beloved Son," my natural Son, by eternal and incomprehensible generation, and therefore dearest to me, and most acceptable with me; my judgment is satisfied in him, my love is settled upon him, and I have an inestimable value for him; and therefore I cannot but declare my approbation and acceptance both of him and his work. I am well pleased in him, I am infinitely pleased in him, I am only pleased in him, I am at all times pleased in him, I am forever pleased in him; I am so well pleased in him, that, for his sake, I am fully appeased with all those who "I have given him, and who come unto him," John 6:37-40. [This Jerome applies to the time of Christ's hanging on the cross. He cried out, "My God, my God, why have you forsaken me?" for God made it appear that he heard him, and forsook him not, in that he raised him from the dead, etc. See Heb. 5:7.] But, Seventhly, God the Father promises highly to exalt Jesus Christ, and nobly to reward him, and everlastingly to glorify him. "You will do more than restore the people of Israel to me. I will make you a light to the Gentiles, and you will bring my salvation to the ends of the earth." Isaiah 49:4-6, and 40:10. These are the words of God the Father to his Son, promising of him to set such a crown of glory upon his head as should make the nations of the world run unto him. God the Father made Christ glorious in his birth, by the angels' doxology, "Glory be to God on high;" in his baptism, by his speaking of him from heaven, "this is my beloved Son;" in his transfiguration on the mount, in his resurrection, and in his ascension into heaven. [Luke 2:13, 14; Mat. 3:17, and 17:1-5; Romans 1:4; Acts 1:9-11.] Isaiah 53:12, "Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors." The meaning is this: "I will impart," says God the Father, "to my Son, such honor, glory, renown, and riches, after his sufferings, as conquerors have; and he shall have them as a glorious reward of all his conflicts with my wrath, with temptations, with persecutions, with reproach, with contempt, with death, yes, and with hell itself!" The words are a plain allusion to conquerors in war, who are commonly exalted and greatly rewarded by their princes, for the venturing of their lives, and obtaining of conquests, as all histories will tell you. And, indeed, should the Father not reward Jesus Christ for all his hard services, and his matchless sufferings—he would express less kindness to him, than he has done to heathen princes; for he gave Egypt to Nebuchadnezzar as his hire, for his service at Tyre; and to Cyrus he gave hidden treasure, Ezek. 29:18-19; Isaiah 45:1-3. But, alas, what were their services, compared to Christ's services, or their sufferings, compared to Christ's sufferings? I have read of Cyrus, how that in a great war against his enemies, the better to encourage his soldiers to fight, in an oration that he made at the head of his army, he promised, upon the victory, to make every foot soldier, into a horseman; and every horseman, into a commander; and that no officer who fought valiantly should be unrewarded. And will God the Father let the Son of his dearest love, who has fought against all infernal powers, and conquered them, go without his reward? Surely not! Col. 2:14-15. Psalm 2:7, "I will declare the decree; the Lord has said unto me, You are my Son, this day have I begotten you." David was God's son by adoption and acceptance; but Christ was his Son, Psalm 89:26-27, Proverbs 8, and Heb. 1:5, (1.) By eternal generation; (2.) By hypostatic union of the divine and human natures. And so God had one only Son, as Abraham had one only Isaac, though otherwise he was the father of many nations. Some by "this day" understand the day of eternity, where there is no time past nor to come, no beginning nor ending, but always one present day. Others by "this day" understand it of the day of Christ's incarnation, and coming into the world. Some again understand it of the whole time of his manifestation in the world, when he was sent forth as a prophet to teach them, and was declared evidently to be the Son of God, both by his miracles and ministry, John 1:14, and by that voice that was heard from heaven, "This is my beloved Son, in whom I am well pleased." Others understand it of the day of Christ's resurrection, and with them I close, for this seems to be chiefly intended; partly because it seems to be spoken of some solemn time of Christ's manifestation to be the Son of God, and "he was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead," Romans 1:4; that is, by the power and force of the Deity, sanctifying and quickening the flesh, he was raised from the dead, and so declared mightily to be the Son of God; but mainly because the apostle does clearly affirm that this was in Christ's resurrection: "He has raised up Jesus again, as it is also written in the second psalm, You are my Son, this day have I begotten you," Acts 13:33. In the day of Christ's resurrection he seems to tell all the world, that though from the beginning he had been hid in the bosom of his Father, John 1:18, and that though in the law he had been but darkly shadowed out; yet in the day of his resurrection they might plainly see that he had fully satisfied divine justice, finished his sufferings, and completed the redemption of his elect; and that accordingly his Father had arrayed him with that glory that was suitable to him. Before the resurrection the godhead was veiled under the infirmity of the flesh; but in the resurrection, and after the resurrection, the godhead did sparkle and shine forth very gloriously and wonderfully, 2 Cor. 13:4. Lest the human nature of Christ, upon its assumption, should shrink at the approach of sufferings, God the Father engages himself to give Jesus Christ a full and ample reward, and to exalt him far above all principality and power, and to put all things under his feet, and to make him head over all things to the church: and to "give him a name above every name; that at the name of Jesus every knee should bow;" and all because, to give satisfaction to his Father, he made himself of no reputation, and became obedient unto death, even the death of the cross;" that is, to his dying day, Eph. 1:21-22; Phil. 2:9. [Name is put for person; and bowing of the knee, a bodily ceremony, to express inward subjection.—Estius, Beza.] Jesus went through many a little death, all his life long, and at length underwent that cursed and painful death of the cross; upon which account the Father rewards him highly by exalting him to singular glory and transcendent honor. Look, that as the assumption of the human nature is the highest instance of free mercy, so is the rewarding thereof in its state of exaltation the highest instance of remunerative justice. Oh, how highly is the human nature of Christ honored by being exalted to a personal union with the Godhead! Though vain men may dishonor Christ, yet the Father has conferred honor upon him as mediator, that it may be a testimony to us that he is infinitely pleased with the redemption of lost man. Although Christ is, in himself, God all-sufficient, "God blessed forever," and so is not capable of any access of glory; yet it pleased him to condescend so far as to obscure his own glory under the veil of his flesh, and state of humiliation, until he had perfected the work of redemption; and to account of his office of mediator, and the dignity accompanying it, as great honor conferred upon him by the Father, John 8:54. And it is observable that Christ having finished our redemption on earth, he petitions his Father to advance him to the possession of that glory that he enjoyed from all eternity; "And now, O Father, glorify me with your own self; with the glory which I had with you before the world was," John 17:5. Now for the clearing up of this text we are to consider, that as Christ was from all eternity the glorious God, the God of glory; so we are not to conceive of any real change in this glory of his godhead; as if by his estate of humiliation he had suffered any diminution, or by his state of exaltation any real accession were made to his glory as God. But the meaning is this, that Christ having, according to the covenant passed between the Father and him, obscured the glory of his godhead for a time, under the veil of the form of a servant, and our sinless infirmities, does now expect, according to the tenor of the same covenant, that, after he has done his work as mediator, he be highly exalted and glorified in his whole person; that his human nature be exalted to the glory that his finite nature is capable of, and that the glory of his godhead might shine in the person of Christ, God-man, and in the man Christ Jesus. [Jesus Christ is true God, and was infinitely glorious from all eternity, for he had glory with his Father before the world was; and therefore he was no upstart God, and of a later standing, as the Arians and Mohammedans make of him.] Thus you see the promises, the encouragements, and rewards that God the Father sets before Jesus Christ. And let thus much suffice concerning the articles of the covenant on God's part
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Post by Admin on Feb 20, 2024 16:47:15 GMT -5
The Covenant of Redemption, Part 3 In the last place, Let us seriously consider of the articles of the covenant on CHRIST'S part. Let us weigh well the promises that Jesus Christ has made to the Father for the bringing about the great work of our redemption, that so we may see what infinite cause we have to love the Son as we love the Father, and to honor the Son as we honor the Father, and to trust in the Son as we trust in the Father, and to glorify the Son as we glorify the Father, etc. Now there are six observable things on Christ's part, on Christ's side, that we are to take special notice of, etc. [1.] First, Christ having consented and agreed with the Father about our redemption, accordingly he applies himself to the discharge of that great and glorious work by taking a body, by assuming our nature. Heb. 2:14, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." He who was equal with God did so far abase himself as to take on him the nature of man, and subjected himself to all manner of human frailties, so far as they are freed from sin, even such as accompany flesh and blood. This is one of the wonders of mercy and love, that Christ our head should stoop so low, who was himself full of glory, as to take part of flesh and blood, that he might suffer for flesh and blood: verse 16, "For truly he took not on him the nature of angels; but he took on him the seed of Abraham." Christ assumed the common nature of man, and not of any particular person. The apostle does here purposely use this word "seed," to show that Christ came out of the loins of man, as Jacob's children and their children are said to come out of his loins, Gen. 46:26, and as all the Jews are said to come out of the loins of Abraham, Exod. 1:5; Heb. 7:5; and as Solomon is said to come out of the loins of David, 1 Kings 8:19. In a man's loins his seed is, and it is a part of his substance. Thus it shows that Christ's human nature was of the very substance of man, and that Christ was the very same that was promised to be the Redeemer of man; for of old he was foretold under this word seed, as "the seed of the woman," "the seed of Abraham," "the seed of Isaac," "the seed of David." [Gen. 3:15; Romans 9:7; Heb. 11:18; John 8:58.] This phrase—"he took on him," as it sets out the human nature of Christ, so it gives us a hint of his divine nature; for it presupposes that Christ existed, before he took on him the seed of Abraham. He who takes anything on him must needs be, before he do so. Is it possible for one who does not exist—to take anything on him? Therefore Christ's former being must needs be in regard of his divine nature. In that respect he ever was the eternal God. Being God, he took on him a human nature. Christ's eternal deity shines in this 16th verse, and so does his true humanity; in that he took upon him the seed of man, it is most evident that he was a true man. Seed is the matter of man's nature, and the very substance thereof. The seed of man is the root, out of which Christ assumed his human nature, Isaiah 11:1. The human nature was not created out of nothing, nor was it brought from heaven, but assumed out of the seed of man, Luke 1:35. The human nature of Christ never had an eternal subsistence in itself. At or in the very first framing or making it, it was united to the divine nature; and at or in the first uniting it, it was framed or made. Philosophers say of the uniting of the soul to the body, in creating it, it is infused, and in infusing it, it is created. Much more is this true, concerning the human nature of Christ, united to his divine. Fitly therefore is it here said, that he "took on him the seed of Abraham." So John 1:14, "The Word was made flesh, and dwelt among us." The evangelist having proved the divinity of Jesus Christ, comes now to speak of his humanity, incarnation, and manifestation in the flesh, whereby he became God and man in one person. "Flesh" here signifies the whole man in Scripture. You all know that man consists of two parts, which are sometimes called flesh and spirit, and sometimes called soul and body. Now by a synecdoche, either of these parts may be put for the whole: and so sometimes the soul is put for the whole man, and sometimes the body is put for the whole man, as you may see by comparing these scriptures together. [Acts 27:37; Gen. 46:27; Romans 12:1, and 3:20.] Christ did assume the whole man, he did assume the soul as well as the body, and both under the term flesh. And indeed, unless he had assumed the whole man, the whole man could not have been saved. If Christ had not taken the whole man, he could not have saved the whole man. Christ took the nature of man, that he might be a fit mediator. If he had not been man, he could not have died; and if he had not been God, he could not have satisfied divine justice. So great was the difficulty of restoring the image of God in lost man, and of restoring him to God's favor, and the dignity of sonship, that no less could do it than the natural Son of God his becoming the Son of man, to suffer in our nature; and so great was the Father's love and the Son's love to fallen man, as to lay a foundation of reconciliation between God and man in the personal union of the divine and human nature of Christ. So much is imported in those words, "the Word was made flesh." [Christ put himself into a lousy, leprous suit of ours, to expiate our pride and robbery in reaching after the Deity, and to heal us of our spiritual leprosy; for if he had not assumed our flesh he had not saved us. — Gregory Nazianzen.] The person of the godhead, who was incarnate, was neither the Father nor the Holy Spirit—but the Son, the second person, for "the Word was made flesh." There being a real distinction of the persons, that one of them is not another; and each of them having their proper manner of subsistence, the one of them might be incarnate, and not the other; and it is the Godhead, not simply considered, but the person of the Son subsisting in that Godhead, who was incarnate. And it was very convenient that the second or middle person, in order of subsistence of the blessed Trinity, should be the reconciler of God and man; and that "he, by whom all things were made," Col. 1:16-17, should be the restorer and maker of the new world; and that he who was "the express image of his Father," Heb. 1:2-3, should be the repairer of the image of God in us. Oh the admirable love and wisdom of God that shines in this, that the second person in the Trinity is set on work to procure our redemption! Ah, Christians, how well does it befit you to lose yourselves in the admiration of the wisdom of God in the contrivance of the work of our redemption! For the Son of God to take on him the nature of man, with all the essential properties thereof, and all the sinless infirmities and frailties thereof—is a wonder that may well take up our thoughts to all eternity. And Christ took the infirmities of our nature as well as the nature itself. To show the truth of his humanity he had a nature that could hunger and thirst even as ours do, and to sanctify them to us; and that so he might sympathize with us as "a merciful and faithful high priest," Heb. 16-18, and 4:15-16; and that we might confide the more in him, and have access to him with boldness. By reason of the personal union of the two natures in Christ, he is a fit mediator between God and man. His sufferings are of infinite value, being the sufferings of one who is God, Acts 20:28, and who is mighty to carry on the work of redemption, and to apply his own purchase, and repair all our losses, Isaiah 63:1; Heb. 7:25. Oh, what an honor has Jesus Christ put upon fallen man by taking the nature of man on him! What is so near and dear to us as our own nature? and lo, our nature is highly preferred by Jesus Christ to a union in the Godhead. Christ now sits in heaven with our nature, and the same flesh that we have upon us—only glorified, Acts 1:9-11. It is that which all the world cannot give a sufficient reason, why the same word in the Hebrew, Basher, should signify both "flesh" and "good tidings." Theology will give you a reason, though grammar cannot. Christ's taking of flesh upon him was good tidings to all the whole world, therefore no wonder if one word signifies both. Abundance of comfort may be taken from hence to poor souls, when they think God has forgotten them, to consider, is it likely that Christ, who is man, should forget man, now he is at the right hand of the Father, clothed in that nature that we have? When we are troubled to think it is impossible God and man should ever be reconciled, let us consider that God and man did meet in Christ, therefore it is possible we may meet. What has been may be again. The two natures met in Christ, therefore God may be reconciled to man; yes, they therefore met, that God might be reconciled to man. He was made Emmanuel, "God with us," that he might bring God and us together. When a man is troubled to think of the corruptions of his nature, that is so full of defilements, that it cannot be sanctified perfectly, let him also think that his nature is capable of sanctification to the full. Christ received human nature which was not polluted, his nature is the same, therefore that nature is capable of sanctification to the uttermost. O sirs! if Christ, the second person in the Trinity, did put on man, how careful should men be to put on Christ! "Put on the Lord Jesus," says the apostle, Romans 13:14. If Christ assumed our human nature, how should we wrestle with God to be made partakers of the divine nature: 2 Pet. 1:4, "Whereby are given unto us exceeding great and precious promises; that by these we may be made partakers of the divine nature." If Christ became thus one flesh with us, how zealous should we be to become one spirit with Christ, 1 Cor. 6:17. "Even as man and wife is one flesh, so he who is joined to the Lord is one spirit." Was the Word made flesh? did Christ take our nature? yes, did he take our nature at the worst, after the fall? What high cause have we to bless his name forever for this condescension of his! Should all the princes of the world have come from their thrones, and have gone a-begging from door to door, it would not amount to as much as for Christ to become man for our sakes. Christ took our nature, not in the integrity of it, as in Adam before his fall, but in the infirmities of it, which came to it by the fall. What amazing love was this! For Christ to have taken our nature as it was in Adam, while he stood clothed in his integrity, and stood right in the sight of God, had not been as much as when Adam was fallen and proclaimed traitor; as Bernard says, "Lord, you shall be so much the more dear to me, by how much the more you have been vile for me!" Here is condescension indeed—that Christ should stoop so low to take flesh, and flesh with infirmities! But, [2.] Secondly, Jesus Christ promises to God the Father that he will freely, readily, and cheerfully accept, undertake, and faithfully discharge his mediatorial office, in order to the redemption and salvation of all his chosen ones. Consult these scriptures, [Compare Psalm 40:6-11 with Heb. 10:5-11, and Isaiah 61:1-3; Luke 4:18-20; Acts 13:23, and 7:22.] they having been formerly opened, and in them you will find that Christ did not take the office of mediatorship upon himself, but first the Father calls him to it, and then the Son accepts it: "Christ glorified not himself, to be made a high-priest; but he who said unto him, You are my Son, this day have I begotten you," Heb. 10:12, 14, he called him, and then the Son answered him, "Lo, I come." God the Father promises that upon the payment of such a price by his Son, such and such souls should be ransomed and set free from the curse, from wrath, from hell, etc. Jesus Christ readily consents to the price, and pays it down upon the nail at once, and so makes good his mediatorial office. It pleased the glorious Son of God, in obedience to the Father, to humble himself and obscure the glory of his godhead, that he might be like his brethren, and a fit mediator for sympathy and suffering, and that he might engage his life and glory for the redeeming of the elect, and lay aside his robes of majesty, and not be reassumed until he gave a good account of that work, until he was able to say, "I have finished the work that you gave me to do." Christ very freely and cheerfully undertakes to do and suffer whatever was the will of his Father that he should do or suffer, for the bringing about the redemption of mankind. Christ willingly undertakes to be his Father's servant in this great work, and accordingly he looks upon his Father as his Lord, "You are my Lord," Isaiah 50:5-7; Psalm 16:2— that is, you are he to whom I have engaged myself that I will satisfy all your demands, I will fulfill your royal law, I will bear the curse, I will satisfy your justice, I will humble myself to the death of the cross, Phil. 2:8; "I will tread the wine-press of my Father's wrath," Isaiah 63:3; I will fully discharge all the bonds, bills, and obligations which lie in open court against any of those whom by compact you have given me, Col. 2:13-15, let their debts be ever so many or ever so great, or of ever so long continuance—I will pay them all! There is no work so high, nor any work so hard, nor any work so hot, nor any work so bloody, nor any work so low—in which I am not ready to engage upon the account of my chosen people! "Lo, I come, I delight to do your will; yes, your law is in my heart." Christ freely submits, not only to the duty of the law, but also to the penalty of the law—not only to do what the law enjoins, but also to suffer what the law threatens; the former he makes good by his active obedience, and the latter by his passive obedience, Gal. 4:4-5. This was the way wherein the Father, by an eternal agreement with his Son, would have the salvation of lost sinners brought about, and accordingly, Jesus Christ very readily complies with his Father's will and way, Titus 1:2. Christ, as mediator, had a command from his Father to die, which command he readily closes with: John 10:11, "I am the good shepherd: the good shepherd lays down his life for the sheep;" verse 15, "I lay down my life for the sheep;" verse 17, "I lay down my life, that I might take it again;" verse 18, "No man takes it from me, but I lay it down of myself; this commandment have I received from my Father." Christ was content to be a servant by covenant, that so his sufferings might be accepted for his people; and certainly whatever God the Father put Jesus Christ upon in his whole mediatorial work—that Jesus Christ did freely, fully, and heartily comply with: "Lo, I come; and I have finished the work that you gave me to do," John 17:4. And had not Christ been free and voluntary in his active and passive obedience, his active and passive obedience would never have been acceptable, satisfactory, or meritorious. To go further to prove it, would be to light a candle to see the sun at noon. But, [3.] Thirdly, Jesus Christ promises and engages himself that he will confide, depend, rely, and trust upon his Father for help and for assistance to go through with his work, notwithstanding all the wrath and rage, all the malice and oppositions, that he would meet with from men and devils. Heb. 2:13, "And again, I will put my trust in him." Christ's confidence in his Father was one great encouragement to him to hold out in the execution of his office; and his confidence in God speaks him out to be a true man, in that, as other men, he stood in need of God's aid and assistance; and thereupon, as others of the sons of men, his brethren, he puts his trust in God. The Greek phrase used by the apostle carries emphasis; it implies trust on a good persuasion that he shall not be disappointed. It is translated "confidence," in Phil. 1:6. Word for word it may be here thus translated, "I will be confident in him." The "him" has apparent reference to God, so as Christ himself, being man, rested on God to be supported in his works, and to be carried through all his undertakings, until the top-stone was laid, and the work of redemption accomplished. Christ had many great and potent enemies, and was brought to very great straits; yet he fainted not, but put his trust in the Lord; yes, his greatest enemies gave him this testimony, that "he trusted in God;" and though they spoke it in scorn and derision, yet it was a real truth, Psalm 18:3-5; Isaiah 8:18; Mat. 27:43. Christ's confidence in his Father was further manifested by the many prayers which, time after time, he made to his Father, Heb. 5:7. Another proof of Christ's confidence in God's assistance, even in his greatest plunges and his sharpest sufferings, the prophet Isaiah will furnish us with: "The Sovereign Lord has opened my ears, and I have not been rebellious; I have not drawn back. I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting. Because the Sovereign Lord helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame. He who vindicates me is near. Who then will bring charges against me? Let us face each other! Who is my accuser? Let him confront me! It is the Sovereign Lord who helps me." Isaiah 50:5-9. Christ, as mediator, trusted God the Father to carry him through all difficulties and oppositions, until he had completed the great work of his mediation. Christ strengthens and encourages himself in the execution of his office against all hardships and oppositions, from his confidence and assurance of God's aid and assistance; and by the same eye of faith, he looks upon all his oppositions as worn out and weathered by him. Christ's faith, patience, and constancy gave him victory over all wrongs and injuries; so Isaiah 49:5, "My God shall be my strength." Christ is very confident of his Father's assistance to carry him through that work that he had assigned him to. Christ, in the lack of comfort, never lacked faith to hang upon God, and to call him his God: "My God, my God, why have you forsaken me?" Mat. 27:46. Christ was never forsaken in regard of the hypostatic union; the union was not dissolved—only the beams, the influence, was restrained. [As man he cries out, "My God, my God," etc., when as God he promises paradise to the penitent thief. —Hilary.] Nor in regard of his faith; for though now he was sweltering under the wrath of God, as our surety, and left in the hands of his enemies, and deserted by his disciples and dearest friends, and under the loss of the comforting and solacing presence of his Father, yet, in the midst of all, such was the strength and power of his faith, that he could say, "My God, my God." Christ, before the world began, having promised and engaged to the Father that, in the fullness of time, he would come into the world, assume our nature, be made under the law, tread the winepress of the Father's wrath, bear the curse, and give satisfaction to his justice; [Titus 1:2; Gal. 4:4; Isaiah 63:3; Gal. 3:13; Romans 8:3-4.] now upon the credit of this promise, upon this undertaking of Christ, God the Father takes up the patriarchs and all the old testament believers to glory. God the Father, resting upon the promise and engagement of his Son, admits many thousands into those mansions above, before Christ took flesh upon him, John 14:2-3. Now as the Father of old has rested and relied on the promise and engagement of Christ, so Jesus Christ does, to this very day, rest and stay himself upon the promise of his Father, that he shall, in due time, "see all his seed," Isaiah 53:10, and reap the full benefit of that full ransom that he has paid down upon the nail for all who have believed on him, that do believe on him, and that shall believe on him. Christ knew God's infinite love, his tender compassions, and his matchless affections, to all those for whom he died; and he knew very well the covenant, the compact, the agreement which passed between the Father and himself; and so trusted the Father fully in the great business of their everlasting happiness and blessedness, relying upon the love and faithfulness of God, his love to the elect, and his faithfulness to keep covenant with him. As the elect are committed to Christ's charge, to give an account of them, so also is the Father engaged for their conversion, and for their preservation, after being converted; as being not only his own, given to Christ out of his love to them, but as being engaged to Christ, that he shall not be frustrated of the reward of his sufferings, but have a seed to glorify him forever, John 6:37; Isaiah 53:11. Therefore does Christ not only constantly preserve them by his Spirit, but does leave also that burden on the Father: "Father, keep those whom you have given me," John 17:11. But, [4.] Fourthly, Jesus Christ promises and engages himself to his Father, that he would bear all and suffer all that should be laid upon him, and that he would ransom poor sinners, and fully satisfy divine justice by his blood and death. [Isaiah 50:5-6; John 10:17-18, and 15:10; Luke 24:46; Heb. 10:5-7, 10. I have opened these scriptures already.] The work of redemption could never have been effected by "silver or gold," or by prayers or tears, or by the "blood of bulls or goats," but only by the second Adam's obedience, even to the death of the cross. Remission of sin, the favor of God, the heavenly inheritance, could never have been obtained, but by the precious blood of the Son of God. The innocent Lamb of God was slain in typical prefigurations from the beginning of the world, and slain in real performance in the fullness of time, or else fallen man would have lain under guilt and wrath forever. The heart of Jesus Christ was strongly set upon all those whom his Father had given him, and he was fully resolved to secure them from hell and the curse, whatever it cost him; and seeing no price would satisfy his Father's justice below his blood, he lays down his life at his Father's feet, according to the eternal covenant and agreement, which had passed between his Father and himself. But, [5.] Fifthly, The Lord Jesus Christ was very free, ready, willing, and careful to make good all the articles of the covenant on his side, and to discharge all the works agreed on for the redemption and salvation of the elect. John 17:4, "I have finished the work that you gave me to do," John 12:49-50, and 17:6. There was nothing committed to Christ by the Father to be done on earth, for the purchasing of our redemption, but he did finish it; so that the debt is paid, justice satisfied, and sin, Satan, and death spoiled of all their hurting and destroying power, Col. 2:14-15, and Heb. 2:14. By the covenant of redemption Christ was under an obligation to die, to satisfy to divine justice, to pay our debts, to bring in an everlasting righteousness, Dan. 9:24, to purchase our pardon, and to obtain eternal redemption for us, Heb. 9:12; all which he completed and finished before he ascended up to glory. And without all question, had not Jesus Christ kept touch with his Father, had not he made good the covenant, the compact, the agreement on his part, his Father would never have given him such a welcome to heaven as he did, nor would he ever have admitted him to "sit down on the right hand of the Majesty on high," as he did, [Heb. 1:3; Romans 8:34; Col. 3:1; Heb. 8:1, and 10:12; 1 Pet. 3:22.] Acts 1:9-11. The right hand is a place of the greatest honor, dignity, and safety that any can be advanced to. But had not Jesus Christ "first purged away our sins," he would never have "sat down on the right hand of his Father." Christ's advancement is properly of his human nature. That nature wherein Christ was crucified was exalted; for God, being the Most High, needs not be exalted; yet the human nature in this exaltation, is not singly and simply considered in itself, but as united to the deity; so that it is the person, consisting of two natures, even God-man, which is thus dignified, Mat. 26:64; Acts 7:56. For as the human nature of Christ is inferior to God, and is capable of advancement, so also is the person consisting of a divine and human nature. Christ, as the Son of God, the second person of the sacred Trinity, is, in regard of his deity, no whit inferior to his Father, but every way equal; yet he assumed our nature, and became a mediator between God and man; he humbled himself, and made himself inferior to his Father; his Father therefore has highly exalted him, and set him down on his right hand, Phil. 2:8-9; Eph. 1:20. If Christ had not expiated our sins, and completed the work of our redemption, he could never have sat down on the right hand of God: Heb. 10:12, "But this man, after he had offered one sacrifice for sins, forever sat down on the right hand of God." This verse is added in opposition to the former. But in the former verse it was proved that the sacrifices which were offered under the law could not take away sins. This verse proves that there is a sacrifice which has done that which they could not do. The argument is taken from that priest's ceasing to offer any more sacrifices after he had offered one; whereby is implied that there needed no other, because that one had done it to the full. Sin was taken away by Christ's sacrifice, for thereby a ransom and satisfaction were made to the justice of God, for man's sin, and thereupon sin taken away. Now sin being taken away, Christ "sits down on the right hand of his Father." Look, as the humiliation of Christ was manifested in offering a sacrifice; so his exaltation, in sitting at God's right hand, was manifested after he had offered that sacrifice. This phrase, "sat down," is a note of dignity and authority; and this dignity and authority is amplified by the place where he is said to sit down— namely, on "the right hand of God;" and this honor and dignity is much illustrated by the eternal continuance thereof, "Forever sat down on the right hand of God." It is an eclipse of the luster of any glory to have an end. The very thought that such a glory shall one day cease, will cast a damp upon the spirit of him who enjoys that glory. Christ's constant sitting at the right hand of his Father is a clear evidence that he has finished and completed the work of our redemption. Christ could never have gone to his Father, nor ever have sat down at the right hand of his Father—if he had not first fulfilled all righteousness, and fully acquitted us of all our iniquities. John 16:10, "Of righteousness, because I go to my Father." The strength of the argument lies in this, Christ took upon him to be our surety, and he must acquit us of all our sins, and satisfy his Father's justice, before he can go to his Father, and be accepted of his Father, and sit down on the right hand of his Father. If God had not been fully satisfied, or if any part of righteousness had been to be fulfilled, Christ would have been still in the grave, and not gone to heaven; his very going to his Father argues all is done, all is finished and completed. But, [6.] Sixthly, Christ having performed all the conditions of the covenant on his part, he now peremptorily insists upon it, that his Father should make good to him and his the conditions of the covenant on his part. Christ having finished his work, looks for his reward. "Father," says he, "I have glorified you on earth, I have finished the work which you gave me to do. And now, O Father, glorify me with your own self, with the glory which I had with you before the world was," John 17:4-5. There was a most blessed transaction between God the Father and God the Son before the world began, for the everlasting good of the elect; and upon that transaction depends all the good, and all the happiness, and all the salvation of God's chosen; [This transaction between the Father and the Son is worthy of our most deep, serious, and frequent meditation.] and upon this ground, Christ pleads with his Father, that all his members may behold his glory: John 17:24, "Father, I will that those also whom you have given me, be with me where I am, that they may behold my glory;" "Father, I will," not only I pray, I beseech, but "I will;" I ask this as my right, by virtue of the covenant between us; I have done thus and thus, and I have suffered thus and thus, and therefore I cannot but peremptorily insist upon it, that those that I have undertaken for, "be where I am, that they may behold my glory;" for though glory be a gift to us, yet it is a debt due to Christ. It is a part of Christ's joy that we should be where he is. Christ will not be happy alone. As a tender father, he can enjoy nothing if his children may not have part with him. The greatest part of our happiness, which we shall have in heaven lies in this—that then we shall be with Christ, and have immediate communion with him. O sirs! the great end of our being in heaven is to behold and enjoy the glory of Christ. Christ is very desirous, and much taken up with his people's fellowship and company, so that before he removes his bodily presence from them, his heart is upon meeting and fellowship again, as here we see in his prayer before his departure. This he makes evident from day to day, in that until that time of meeting come, two or three are not gathered in his name but he is in the midst of them, Mat. 18:20, to eye their behavior, to hear their prayers, to guide their way, to protect their persons, to cheer their spirits, and to delight in their presence. He delights to "walk in the midst of the seven golden candlesticks," Rev. 2:1. The golden candlesticks are the churches, which are the light of the world, Mat. 5:14, 16, and excel all other societies as much as gold does other metals. And he desires to dwell in the low and little hill of Zion, Psalm 68:16. Zion is his resting-place, his chosen place, his dwelling-place: Psalm 132:13, "For the Lord has chosen Zion, he has desired it for his habitation;" verse 14, "This is my rest forever: here will I dwell, for I have desired it." Christ chose Zion for his love, and loves it for his choice; and accordingly he delights to dwell there. The Lamb stands on mount Zion, Rev. 14:1. Christ stands ready for action; and in the midst of all antichrist's persecutions he has always a watchful eye over mount Zion, and will be a sure life-guard to mount Zion, Isaiah 4:5-6; he stands readily prepared to assist mount Zion, to fight for mount Zion, to communicate to mount Zion, and to be a refuge to mount Zion; and no wonder, for he "dwells in mount Zion," Isaiah 8:18. Now if Christ take so much delight to have spiritual communion with his people in this world, it is no wonder that he can never rest satisfied until their gracious communion with him here, issues in their perfect and glorious communion with him in heaven. [2 Cor. 6:16, "I will dwell in them." The words are very significant in the original, "I will in-dwell in them." So the words are. There are two ins in the original, as if God could never have enough communion with them, 2 Thes. 1:10.]And certainly the glory and happiness of heaven to the elect will consist much in being in Christ's company, in whom they delight so much on earth. To follow the Lamb wherever he goes, to enjoy him fully, and to be always in his presence—is the heaven of heaven, the glory of glory; it is the sparkling diamond in the ring of glory! The day is coming wherein believers shall be completely happy in a sight of Christ's glory, when he shall be conspicuously glorified and admired in all his saints, and glorified by them; and when all veils being laid aside, and they fitted for a more full fruition, shall visibly and immediately behold and enjoy him! Therefore is their condition in heaven described, as consisting in this, that they "may behold my glory which you have given me." Thus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed compact, covenant, agreement, and promises which were made to him when he undertook the office of a mediator. Now in heaven he appears "in the presence of God for us," Heb. 9:25, as a lawyer appears in open court for his client, opens the case, pleads the cause, and carries the day. The verb translated "to appear," signifies conspicuously "to manifest." It is sometimes taken in a good sense, namely, to appear for one as a favorite before a prince, or as an advocate or an attorney before a judge, or as the high-priests appeared once a year in the holy of holies, to make atonement for the people, Exod. 30:10. Christ is the great favorite in the court of glory, and is always at God's right hand, ready on all occasions to present our petitions to his Father, to pacify his anger, and to obtain all noble and needful favors for us, Romans 8:34. And Christ is our great advocate to plead our cause effectually for us, 1 John 2:1. Look, as in human courts there is the guilty, the accuser, the court, the judge, and the advocate; so it is here. Heaven is the court, man is the guilty person, Satan is the accuser, God is the judge, and Christ is the advocate. Now look, as the advocate appears in the court before the judge to plead for the guilty against the accuser, so does Christ appear before God in heaven, to answer all Satan's objections and accusations that he may make in the court of heaven against us. "He ever lives to make intercession for us," Heb. 7:25. The verb translated "intercession," is a compound, and signifies "to call upon one." It is a judicial word, and imports a calling upon a judge to be heard in this or that, against another or for another; so here Christ makes intercession for them, Acts 25:24; Romans 11:2, and 8:34. The metaphor is taken from attorneys or advocates who appear for men in courts of justice; from counselors, who plead their client's cause, answer the adversary, supplicate the judge, and procure sentence to pass on their client's side. This act of making intercession may also be taken from kings' favorites, who are much in the king's presence, and ever ready to make request for their friends. But remember, though this be thus attributed to Christ, yet we may not think that in heaven Christ prostrates himself before the father, or makes actual prayers; that was a part of his humiliation which he did in the days of his flesh. But it implies a presenting of himself a sacrifice, a surety, and one who has made satisfaction for all our sins, together with manifesting of his will and desires, that such and such should partake of the virtue and benefit of his sacrifice, Heb. 5:7. So Christ's intercession consists rather in the perpetual vigor of his sacrifice and continual application thereof, than in any actual supplication. The intendment of this phrase applied to Christ, "to make intercession," is to show that Christ, being God's favorite, and our advocate, continually appears before God, to make application of that sacrifice which once he offered up for our sins. Christ appears in the presence of God for us: (1.) To present unto his Father himself, who is the price of our redemption; (2.) To make application of his sacrifice to his church time after time, according to the need of the several members thereof; (3.) To make our persons, prayers, services, and all good things acceptable to God. But, [7.] Seventhly and lastly, The whole compact and agreement between God the Father and our Lord Jesus Christ, about the redemption of poor sinners' souls—was really and solemnly transacted in the high court of justice above; in the presence of the great public notary of heaven—namely, the Holy Spirit; who being a third person of the glorious Trinity, of the same divine essence, and of equal power and glory, makes up a third legal witness with the Father and the Son. They being, after the manner of kings, [1 John 5:7, is a very clear proof and testimony of the Trinity of persons; in the unity of the divine essence; they are all one in essence and will. As if three lamps were lighted in one chamber, albeit the lamps are divers, yet the lights cannot be severed; so in the Godhead, as there is a distinction of persons, so a simplicity of nature.] their own witnesses also: 1 John 5:7, "For there are three who bear record in heaven, the Father, the Word, and the Holy Spirit, and these three are one." Three, (1.) In the true and real distinction of their persons; (2.) In their inward properties, as to beget, to be begotten, and to proceed; (3.) In their several offices one to another, as to send and to be sent. "And these three are one," one in nature and essence, one in power and will, one in the act of producing all such actions as, without themselves, any of them is said to act; and one in their testimony concerning the covenant of redemption which was agreed on between the Father and the Son. Consent of all parties, the allowance of the judge, and public record, is as much as can be desired to make all public contracts authentic in courts of justice; and what can we desire more, to settle, satisfy, and assure our own souls that all the articles of the covenant of redemption shall, on all hands, be certainly made good, than this—that these three heavenly witnesses, God the Father, God the Son, and God the Holy Spirit—do all agree to the articles of the covenant, and are all witnesses to the same covenant? Thus you see that there was a covenant of redemption made with Christ; upon the terms whereof he is constituted to be a Redeemer; "to say to the prisoners, go forth, to bring deliverance to the captives, and to proclaim the year of release, the acceptable year of the Lord," as it is, Isaiah 61:1-2. I have been the longer in opening the covenant of redemption, partly because of its grand importance to all our souls, and partly because others have spoken so little to it, to the best of my observation, and partly because I have never before handled this subject, either in the pulpit or the press, etc. Now from the serious consideration of this compact, covenant, and agreement, which was solemnly made between God and Christ, touching the whole business of man's salvation or redemption, I may form up this tenth plea as to these ten scriptures, [Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5; Isaiah 53:6; Romans 5:6, 8; Gal. 2:20.] which refer to the great day of account, or to a man's particular day of account. "O blessed God! I have read over the articles of the covenant of redemption that were agreed on between yourself and your dearest Son; and I find by those articles that dear Jesus has died, and satisfied your justice, and pacified your wrath, and bore the curse, and purchased my pardon, and procured your everlasting favor: and I find by the same articles that whatever Jesus Christ acted or suffered, he acted or suffered as my surety, and in my stead and place. O Lord! when I look upon my manifold weaknesses and imperfections, though under a covenant of grace, yet I am many times not only grieved, but also stumbled and staggered; but when I look up to the covenant of redemption, I am cheered, raised, and quieted; for I am abundantly satisfied that both yourself and your dear Son are infinitely ready, able, willing, and faithful to perform whatever in that covenant is comprised, Isaiah 38:16-17. By these things men live, and in these is the life of my spirit. Men may fail, and friends may fail, and relations may fail, and trade may fail, and natural strength may fail, and my heart may fail—but the covenant of redemption can never fail, nor can the parties, who are mutually engaged in that covenant, ever fail, Psalm 73:24-25; and therefore I am safe and happy forever. What though my sins have been great and heinous, yet they are not greater than Christ's sacrifice. He bore the curse for great sins as well as small, for sins against the gospel as well as for sins against the law, for omissions as well as for commissions. Assuredly the covenant of redemption is a mighty thing, and there are no mighty sins that can stand before that covenant. If we look upon Manasseh, in those black and ugly colors which the Holy Spirit paints him out in, we must conclude that he was a mighty sinner, a monstrous sinner, 1 Kings 21:1-16; and yet his mighty sins, his monstrous sins, could not stand before the covenant of redemption. The greatest sins are finite, but the merit of Christ's redemption is infinite. All the Egyptians were drowned in the Red Sea. There remained not so much as one of them; there was not one of them left alive to carry the news; the high and the low, the great and the small, the rich and the poor, the honorable and the base, were all drowned, Exod. 14:28; Psalm 106:11. The red sea of Christ's blood drowns all our sins, whether they are great or small, high or low, etc., "Though my sins be as scarlet, my Redeemer will make them as white as snow; though they be as red as crimson, they shall be as wool," Isaiah 1:18. There is not one of my sins for which Jesus Christ has not suffered and made atonement for; nor there is any one of my sins for which Jesus Christ has not purchased a pardon, and for which he has not made my peace. Though my sins are innumerable, though they are more than the hairs of my head, Psalm 40:12, or the sands on the sea-shore, yet they are not to be named in comparison with the merits of Christ, the atoning sacrifice of Christ, and the covenant of redemption, is mentioned and pleaded. Be my sins ever so many; yes, though they might fill a scroll which reaches from east to west, from north to south, from earth to heaven—yet they could but bring me under the curse. "For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins." Colossians 1:13-14. "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace." Ephesians 1:7. Now Christ my surety, that he might redeem me from the curse, has taken upon him the whole curse, Gal. 3:13. Though my debts are so many as cannot be tallied—yet Christ has paid them all. Woe had been to me forever, had Christ left but one penny upon the record for me to pay. As I have multiplied my sins, so he has multiplied his pardons, Isaiah 55:7. Christ has cancelled all bonds, and therefore it is but justice in God to give me a full acquittance, and to throw down all bonds as cancelled, saying, "Deliver him, I have found a ransom!" Col. 13-15; Job 33:24. O God, though my sins are very many, and very great, yet if you do not pardon them, the innocent blood of your dearest Son will lie upon you, and cry out against you; for he therefore died, that my sins might be pardoned; so that now, in honor and justice, you are obliged to "pardon all my transgressions, and remember my iniquities no more," Isaiah 43:25; Dan. 9:24. Now this is my plea, O holy God, which I make to all those scriptures that respect my last account—and by this plea I shall stand. "Well," says God the Father, "I accept of this plea, I am pleased with this plea, your sins shall not be mentioned, Ezek. 18:22; "Enter into the joy of your Lord!" I shall now make a little practical improvement of what has been said as to the covenant of redemption, and so draw to a conclusion. (1.) This covenant of redemption, as we have opened it, looks sadly and sourly upon those that make so great a noise about the doctrine of 'universal redemption'. The covenant of redemption extends itself, not to every man in the world, but only to those that are "given by God the Father to Jesus Christ." [Mat. 24:16; Luke 12:32; Romans 9:11-2, and 11:5-8; Romans 8:39-40.] This covenant of redemption looks sadly and sourly upon those that make so great a noise about God's choosing or electing of men, upon the account of God's foreseeing their faith, good works, obedience, holiness. Scripture everywhere teaches that our election is from God's sovereign grace and favor; and that faith, good works, holiness, sanctification, are the fruits and effects of election, as has been made evident in my opening the gracious terms of the covenant of redemption. But because I have, in another place, treated of these things more largely, a touch here may suffice. [Deut. 7:6-8, and 33:11; Romans 9:14; 2 Tim. 1:9; Eph. 1:4; Romans 8:29 30; 2 Thes. 2:13; 1 Pet. 1:2.] But, (2.) Secondly, How should this covenant of redemption spirit, animate, and encourage all the redeemed of God—to do anything for Christ, to suffer anything for Christ, to venture anything for Christ, to part with anything for Christ, to give up anything to Christ—who, according to the covenant of redemption, has done and suffered such great and grievous things, that he might bring us to glory—which are above all apprehensions, and beyond all expressions, Mark 8:34-35, 38; Heb. 10:34. Who can tell me what is fully wrapped up in that one expression—namely, "That he poured out his soul unto death," Heb. 2:10-11. Let us not shrink, nor faint, nor grow weary under our greatest sufferings for Christ. When sufferings multiply, when they are sharp, when they are more bitter than gall or wormwood, yes, more bitter than death itself—then remember the covenant of redemption, and how punctually Christ made good all the articles of it on his side—and then faint and give out if you can. "Well may I be afraid, but I do not therefore despair, for I think upon and remember the wounds of the Lord," says Austin. "O my God, as long as I see your wounds, I will never live without wound," says Bonaventura. "The cross of Christ is the golden key which opens paradise to us!" says Damascene. "I had rather, with the martyrs and confessors, have my Savior's cross, than, with their persecutors, the world's crown. The harder we are put to it, the greater shall be our reward in heaven," says Tertullian. Gordius the martyr hit the nail on the head, when he said, "it is to my loss if you abate me anything in my sufferings." "If you do not suffer not for Christ, you will suffer for a worse thing," says one. "Never did any man serve me better than you serve me," said Vincentius to his persecutors. "We thank you for delivering us from hard task-masters, that we may enjoy more sweetly the bosom of our Lord Jesus," said the martyr. It was a notable saying of Luther, "The church converts the whole world by blood and prayers." "They may kill me," said Socrates of his enemies, but they cannot hurt me." Just so, may the redeemed of the Lord say, "they may take away my head, but they cannot take away my crown of life, my crown of righteousness, my crown of glory, my crown of immortality!" Rev. 2:10; 2 Tim. 4:8; 1 Pet. 5:4-5. The Lacedemonians were accustomed to say, "it is a shame for any man to flee in time of danger; but for a Lacedemonian, it is a shame for him to deliberate." Oh, what a shame is it for Christians, when they look upon the covenant of redemption, so much as to deliberate whether it were best to suffer for Christ or not. Petrus Blesensis has long since observed, that "the courtiers of his time suffered as great trouble, and as many vexations, for vanity—as good Christians did for the truth. The courtiers suffered weariness and painfulness, hunger and thirst, with all the catalogue of Paul's afflictions; and what can the best saints suffer more?" Now shall men who are strangers to the covenant of redemption, suffer such hard and great things for their lusts, for very vanity; and will not you, who are acquainted with the covenant of redemption, and who are savingly interested in the covenant of redemption, be ready and willing to suffer anything for that Jesus, who, according to the covenant of redemption, has suffered such dreadful things for you, and merited such glorious things for you? But, (3.) Thirdly, From this covenant of redemption, as we have opened it —you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entering into this covenant, and in making good all the articles of this covenant on his side. When man was fallen from his primitive purity and glory, from his holiness and happiness, from his freedom and liberty, into a most woeful gulf of sin and misery; when angels and men were all at a loss, and knew no way or means, whereby fallen man might be raised, restored and saved; that then God should firstly and freely propose this covenant, and enter into this covenant, that miserable man might be saved from wrath to come, and raised and settled in a more safe, high and happy estate than that was from which he was fallen in Adam,—oh, what wonderful, what amazing love is this! [God so loved his Son, that he gave him all the world for his possession, Psalm 2:8; but he so loved the world that he gave Son and all for its redemption.— Bernard.] Abraham manifested a great deal of love to God in offering up of his only Isaac, Gen. 22:12; but God has showed far greater love to poor sinners, in making his only Son an offering for their sins: for [1.] God loved Christ with a more transcendent love than Abraham could love Isaac; [2.] God was not bound by the commandment of a superior to do it, as Abraham was, John 10:18; [3.] God freely and voluntarily did it, which Abraham would never have done without a commandment, Heb. 10:10, 12; [4.] Isaac was to be offered after the manner of holy sacrifices, but Christ suffered an ignominious death, after the manner of thieves; [5.] Isaac was all along in the hands of a tender father, but Christ was all along in the hands of barbarous enemies; [6.] Isaac was offered but in show, but Christ was offered indeed and in very good earnest. Is not this an excess, yes, a miracle of love? It is good to be always a-musing upon this love, and delighting ourselves in this love. But, (4.) Fourthly, From this covenant of redemption, as we have opened it, you may see what signal cause we have to be deeply affected with the love of Jesus Christ, who roundly and readily falls in with this covenant, and who has faithfully performed all the articles of this covenant. Had not Jesus Christ kept touch with his Father as to every article of the covenant of redemption, he could never have saved us, nor have satisfied divine justice, nor have been admitted into heaven. That Jesus Christ might make full satisfaction for all our sins, "he was made a curse for us, whereby he has redeemed us from the curse of the law," Gal. 3:13. All Christ's sufferings were for his people. All that can be desired of God by man is mercy and truth; mercy in regard of our misery, truth in reference to God's promises. That which moved Christ to engage himself as a surety for us was his respect to God and man: to God, for the honor of his name. Neither the mercy nor the truth nor the justice of God, would have been so conspicuously manifested, if Jesus Christ had not been our surety; to man, and that to help us in our dreadful and desperate estate. No creature either would or could discharge that debt, wherein man stood obliged to the justice of God. This is a mighty evidence of the endless love of Christ, this is an evidence of the endless and matchless love of Christ. We count it a great evidence of love for a friend to be surety for us—when we intend no damage to him thereupon; but if a man be surety for that which he knows the principal debtor is not able to pay, and thereupon purposes to pay it himself—this we look upon as an extraordinary evidence of love. But what amazing love, what matchless love is this, for a man to sacrifice his life for his friend! where as "skin for skin, and all that a man has, will he give for his life," Job 2:4; and yet, according to the covenant of redemption, Jesus Christ has done all this and much more for us, as is evident, if you will but cast your eye back upon the articles of the covenant, or consult these scriptures. [John 10:11, 15, 17, 18, 28; Romans 5:6, etc.; Eph. 5-7, etc.; Col. 2:13-15; Heb. 2:13-15.] If a friend, to free a captive, or one condemned to death, should put himself into the state and condition of him whom he frees—that would be an evidence of love beyond all comparison. But now, if the dignity of Christ's person and our unworthiness, if the greatness of the debt and kind of payment, and if the benefit which we reap thereby, is duly weighed—we shall find these evidences of love to come as much behind the love of Christ—as the light of a candle comes short of the light of the sun. Christ's suretyship, according to the covenant of redemption, is and ought to be a prop of props to our faith. It is as sure a ground of confidence that all is well, and shall be forever well between God and us—as any the Scriptures does afford. By virtue hereof we have a right to appeal to God's justice, for this surety has made full satisfaction; and to exact a debt which is fully satisfied is a point of injustice. Christ knew very well what the redemption of fallen man would cost him; he knew that his life and blood must go for it; he knew that he must lay by his robes of majesty, and be clothed with flesh; he knew that he must encounter men and devils; he knew that he must tread the wine-press of his Father's wrath, bear the curse, and make himself an offering for our sins, for our sakes, for our salvation! Yet, in spite of all this—he is very ready and willing to bind himself by covenant, that he will redeem us, whatever it cost him. Oh, what tongue can express, what heart can conceive, what soul can comprehend, "the heights, depths, breadths, and lengths of this love"? Eph. 3:18-19. O blessed Jesus, what manner of love is this—that you should wash away my scarlet sins in your own blood! That you should die—that I may live! That you should be cursed—that I might be blessed! That you should undergo the pains of hell—that I might enjoy the joys of heaven! That the face of God should be clouded from you—that his everlasting favor might rest upon me! That you should be an everlasting screen between the wrath of God and my immortal soul! That you should do for me beyond all expression, and suffer for me beyond all conception, and gloriously provide for me beyond all expectation! and all this according to the covenant of redemption! What shall I say, what can I say to all this, but fall down before your grace, and spend my days in wondering at that matchless, bottomless love, which can never be fathomed by angels or men! "O Lord Jesus," says Bernard, "I love you more than all my goods, and I love you more than all my friends, yes, I love you more than my very self!" It is good to write after this copy.
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Post by Admin on Feb 20, 2024 16:51:28 GMT -5
The Book of Life XI. The eleventh and last plea that a believer may form up as to these ten scriptures, [Eccles. 10:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5. 3] which refer to the great day of account, or to a man's particular account, may be drawn up from the consideration of the book of life, out of which all the saints shall be judged in the great day of our Lord. "Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone's name was not found written in the book of life, he was thrown into the lake of fire." Revelation 20:11-15. In the 11th verse John describes the judge with his preparation; in the 12th verse he describes the people who will be judged; and then he describes the process and sentence; and lastly, he describes the execution of the sentence, namely—the casting of the reprobates into the lake of fire, and the placing and fixing of the elect in the heavenly Jerusalem, verse 13-15. In these five verses, you have a clear and full description of the last general judgment, as is evident by the surrounding context and series of this chapter, Rev. 20:1-3. For having spoken of the devil's last judgment, which, by Jude, is called "The judgment of the great day," Jude 6; it is in agreement, therefore, to understand this of such a judgment whereby he is judged. And, indeed, the expressions are so full, and the matter and circumstances so satisfying and convincing, that they leave no place for fears, doubts, or disputes. This scripture runs parallel with that Dan. 12:1-3, and several other places of Scripture where the day of judgment is spoken of; and let him who can, show me at what other judgment all the dead are raised and judged, and all reprobates sent to hell, and all the elect brought to heaven, and death and hell cast into the lake; all which are plainly expressed here. He shall be an Apollo to me, who can make these things which are here spoken of, to agree with any other judgment than the last judgment. Let me give a little light into this scripture, before I improve it to that purpose for which I have cited it. "And I saw a great white throne, and him who was seated on it." This is a lively description of the last judgment, "a great throne." "Great," because it is set up for the general judgment of all, for the universal judgment of the whole world. Before this throne all the great ones of the world must stand—popes, emperors, kings, princes, nobles, judges, prelates—without their miters, crowns, scepters, royal robes, gold chains—and before this throne all other sorts and ranks of men must stand. And he who sits upon this throne is a great King, and a great God above all gods; he is "Prince of the kings of the earth, who is King of kings, and Lord of lords," [All the thrones of the kings of the earth, with Solomon's golden throne, are but petty thrones, compared to this throne; yes, they are but footstools to this throne; and therefore upon this single ground it may well be called a great throne.] Rev. 1:5, 17:14, and 19:16. Upon all which accounts this throne may well be called a great throne. It is also called "a white throne," because of its celestial splendor and majesty, and to show the uprightness and glory of the judge. The color white in Scripture is used to represent purity and glory. Here it signifies that Christ, the judge, shall give most just and righteous judgment, free from all spot of partiality. "From whose face the earth and the heaven fled away." The splendor and majesty of the judge is such, as neither heaven nor earth is able to behold or abide the same; how then shall the wicked be able to stand before him? Augustine says, "the judgment being finished, then shall this heaven and earth cease to be—when the new heaven and earth shall begin." For this world shall pass away by a change of things, not by an utter destruction. "The heaven and the earth shall flee away;" that is, this shape of heaven and earth shall pass away; because they shall be changed from vanity, through fire, that so they may be transformed into a much better and more beautiful estate; according to that which the apostle Peter writes, "The heaven shall pass away with a great noise, and the elements melt with heat; but we expect new heavens and a new earth, wherein dwells righteousness," 1 Pet. 3:12. How this passing away, or perishing of heaven and earth, shall come to pass—there are divers opinions of learned men. Some think that the substance or essence itself of the world shall wholly perish and be annihilated. Others are of opinion, that only the corruptible qualities thereof shall perish and be changed, and the substance or essence remain. There shall be a renovation of all things, say most, and that only the fashion of the world, that is, the outward form and corruptible qualities, shall be destroyed; and so the earth shall be found no more as it was, but shall be made most beautiful and glorious, being to be "delivered into the glorious liberty," as far as it is capable, "of the sons of God," Romans 8:19-22; being to be freed from corruption and bondage; and with these I close. The sum of the 21st verse is, that the creature shall not be always subject to vanity, but shall have an emancipation from bondage; of the which deliverance, three things are declared; First, Who the creature is—that is, "the world;" Secondly, From what—from "corruption," which is a bondage; Thirdly, Into what estate—into "the glorious liberty of the sons of God." Some here note the time of the deliverance of the creature, namely, when the children of God shall be wholly set free; for though they have here a freedom unto righteousness, from the bondage of sin, yet they have not a freedom of glory, which is from the bondage of misery. But others take it for the state itself which shall be glorious, yet not the same with each of the children of God—but proportioned according to its kind with them; for it is most suitable to the liberty of the faithful, that as they are renewed, so also should their habitation. And as when a nobleman mourns, his servants are all clad in black; so it is for the greater glory of man, that the creatures, his servants, should in their kind partake of his glory. And whereas some say that it is deliverance enough for the creature, if it ceases to serve man, and have an end of vanity, by annihilation, I affirm, it is not enough, because this 21st verse notes, not only such deliverance, but also a further estate which it shall have after such deliverance— namely, to communicate in some degree, with the children of God in glory. Certainly the creatures, in their kind and manner, shall be made partakers of a far better estate than they had while the world endured; because God shall fully and wholly restore the world, being fallen into corruption through the transgression and sin of mankind. And this does more plainly appear by the apostle's opposing subsequent liberty against former bondage; which, that he might more enlarge, he calls it not simply freedom or liberty—but liberty of glory, as it is in the Greek text, meaning thereby, according to the phrase and propriety of the Hebrew tongue, glorious liberty, or liberty that brings glory with it; under which term of glory, he comprises the excellent estate that they shall be in after their delivery from their former baseness and servitude. As for those words, of the "sons of God," to which we must refer the glorious liberty before mentioned, they must be understood by a certain proportion or similitude thus; that as in that great day, and not before, God's children shall be graciously freed from all dangers and distresses of this life whatever, either in body or soul, and on the other side, made perfect partakers of eternal blessedness; so the creatures then, and not before, shall be delivered from the vanity of man, and their own corruption, and restored to a far better estate than at present they enjoy; which also may further appear by the words the apostle uses, setting glorious liberty, deliverance and freedom, against servile bondage and slavery. Chrysostom reads, for the glorious liberty of the sons of God: as if the end or final cause of their deliverance were pointed at, namely, that as God made the world for man, and for man's sin subdued it to vanity; so he would deliver it and restore it for men, even to illustrate and enlarge the glory of God's children. I could, by variety of arguments, prove that this deliverance of the creature that our apostle speaks of, shall not be by a reduction into nothing, but by an alteration into a better estate. But I must hasten to a close. [If any shall inquire what shall be the particular properties, works, and uses of all and every creature after the last judgment, I answer, (1.) That as to these things the word is silent, and it is not safe to be wise above what is written; (2.) Here is place for that which Tertullian calls a learned ignorance.] Verse 12, "And I saw the dead, small and great, stand before God." The judge, before whom all do appear, is our dear Lord Jesus, "who has the keys of hell and death in his hands," Rev. 1:18; Acts 17:30-31, and who is designed and appointed by God the Father to be the judge of the living and the dead. He has authority, and a commission under his Father's hand, to sit and act as judge. Here you see that John calls the judge absolutely God, but Christ is the judge; therefore Christ is God absolutely; and he will appear to be God in our nature in that great day. The parties judged, who stand before the throne, are, Generally "the dead," all who had died from Adam to the last day. He calls them "the dead," after the common law of nature, but then raised from death to life by the power of God, Eph. 2:5; Col. 2:13. He speaks not of men dead in sins and trespasses, but of such as died corporally, and now were raised up to judgment. But shall not the living then be judged? Oh, yes! "For we must all appear before the judgment-seat of Christ: that he may be judge of the living and the dead, and be Lord both of the dead and the living," 2 Cor. 5:10; Romans 14:9-10. Under this phrase, "the dead," are comprehended all those that then shall be found alive. By "the dead" we are to understand the living also, by an argument from the lesser. If the dead shall appear before the judgment-seat, how much more the living! But the dead alone are named, either because the number of the dead, from Adam to the last day, shall be far greater than those that shall be found alive on earth in that day, or because those who remain alive shall be accounted as dead, because "they shall be changed in the twinkling of an eye," 1 Cor. 15:52. Secondly, He describes them from their age and condition, for the words may be understood of both "great and small," which takes in all sorts of men, tyrants, emperors, kings, princes, dukes, lords, etc., as well as subjects, vassals, slaves, beggars; rich and poor, strong and weak, bond and free, old and young. All and everyone, without exception, are to be judged; for the judgment shall be universal. No man shall be so great as to escape the same, nor none so small as to be excluded; but everyone shall have justice done him, without respect of persons, as that great apostle Paul tells us, "We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad," 2 Cor. 5:10. I am no admirer of the schoolmen's notion, who suppose that all shall be raised about the age of thirty-three, which was Christ's age; but do judge that that perfection, which consists in the conforming them to Christ's glorious body, is of another kind than to respect either age, stature, or the like. "Stand before God," that is, brought to judgment. The guilty standing ready to be condemned, and the saints standing ready in Christ's presence to be absolved and pronounced blessed, John 3:18. "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Christ the judge being set on his throne, and having all the world before him, "the books are opened." (1.) In the general, the books are said to be open. (2.) Here is a special book for the elect, "The book of life was opened." (3.) Here you have sentence passed and pronounced, according to what was written in these books, and according to their works. Here the judicial process is noted by imitation of human courts, in which the whole process is accustomed to be drawn up, and laid before the judge, from whence the judge determines for or against the person, according to the acts and proofs that lie open before him. The equity, justice, and righteousness of Christ the judge, who sits on his white throne, is set forth by a metaphor taken from human courts, where the judge pronounces sentence according to the written law, and the acts and proofs agreeing thereunto. "All things are naked and bare before him, whose eyes are as a flame of fire," Heb. 4:13; Rev. 1:14. But to show that the judgment shall be as accurate and particular in the trial, and just and righteous in the close, as if all were registered and put on record, nothing shall escape or be mistaken in its circumstances, but all things shall be so cleared and issued beyond all doubts and disputes, as if an exact register of them had been kept and published; in all which there is a plain allusion unto the words of Daniel, speaking thus of this judgment, "The judgment was set, and the books were opened," Dan. 7:10. We find six different BOOKS mentioned in the Scripture. [1.] The book of NATURE. This is mentioned by David, "You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed" Psalm 139:16. ["The world," says Clemens Alexandrinus, "is the first Bible that God made for the instruction of man."] It is a metaphor from precise workmen, that do all by the book, or by a model set before them, that nothing may be deficient or done amiss. "The heavens declare the glory of God, and the skies show his handiwork." The psalmist looks upon that great volume of heaven and earth, and there reads in capital letters the prints and characters of God's glory. In this book of nature, which is made up of three great leaves, heaven, earth, and sea, God has made himself visible, yes, legible, "even his eternal power and godhead," Romans 1:20. So that all men are left without excuse. Out of this book of nature, the poor blind heathen might have learned many choice lessons, as: first, that they had a maker; secondly, that this maker, being before the things made, is eternal, without beginning or ending; thirdly, that he who made all things out of nothing, and sustained such a mass of creatures—must needs be almighty, fourthly, the order, variety, and distinction of creatures declare his marvelous wisdom; fifthly, in this book they might run and read the great goodness, and the admirable kindness of God to the sons of men, in making all the creatures for their good, for their service, and benefit; sixthly and lastly, in this book they might run and read what a most excellent, what a most admirable, what a most transcendent workman God was. What are the heavens, the earth, the sea—but a sheet of royal paper, written all over with the wisdom and power of God? Now, in the great day of account, this book shall be produced to witness against the heathen world, because they did not live up to the light which was held forth to them in this book, but crucified that light and knowledge by false ways of worship, and by their wicked practices, whereof the apostle gives you a catalogue, from verse 21st to the end of that 1st chapter of Romans. But, [2.] Secondly, There is the book of PROVIDENCE, wherein all particulars are registered; even such particulars, as we may count trivial and inconsiderable. Mat. 10:30, "But the very hairs of your head are all numbered." And where is their number summed up? Even in the book of providence. The three Hebrew worthies were taken out of the fiery furnace, with their hairs in full number, not one of them singed, Dan. 3:27. Paul, encouraging the passengers to eat, who were in fear and danger of death, tells them that "there should not a hair fall from the head of any of them," Acts 27:34. And when Saul would have put Jonathan to death, the people told him "that there should not a hair of his head fall to the ground," 1 Sam. 14:45. Christ does not say that the hairs of your eyelids are numbered, but the hairs of your head, where there is the greatest plenty, and the least use. Though hair is the least significant part of man, yet every hair of an elect person is observed and registered down in God's books, and not one of them shall be lost. God has already booked them all down, and all to show us that special, that singular care that God takes of the smallest and least concerns of his chosen ones. God will produce this book of providence in the great day—to confute and condemn the atheists of the world, who have denied a divine providence, and whose hearts have swelled against his government of the world, "according to the counsels of his own heart." But, [3.] Thirdly, There is the book of men's AFFLICTIONS. This some account an entire book of itself: Psalm 56:8, "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book." God counted all those weary steps that David took in passing over those two great forests, when he fled from Saul. While David was hunted up and down like a partridge, and chased out of every bush, and had no certain dwelling-place, but driven from post to pillar, from one country to another, God was all this while a-noting down and a-numbering of his sorrows, and abottling up his tears, and a-booking down his sighs: "You have collected all my tears in your bottle." Not a single tear of mine is ever lost, but kept safe in God's bottle, as so much sweet water. God is said in Scripture to have a bag and a bottle: a bag for our sins, and a bottle for our tears. ("My offenses will be sealed up in a bag; you will cover over my sin." Job 14:17) And oh that we would all labor to fill his bottle with our tears of repentance, as we have filled his bag with our sins! And certainly if the white tears of his servants be bottled up, the red tears of their blood shall not be cast away. If God treasures up the tears of the saints, much more will he remember their blood, to avenge it! And though tyrants burn the bones of the saints, yet they cannot blot out their tears and blood out of God's register: "Are they not in your book?" Are they not in your register or book of accounts, where they cannot be blotted out by any time or tyrants? That is— yes, certainly they are! You assuredly book them down, and will never forget one of them. Let the great Nimrods and oppressors of the saints look to themselves, for God books down all the afflictions, sufferings, and persecutions of his servants; and in the great day he will bring in this book, this register, to witness against them. Ah, sinners, sinners! look to yourselves. In the great day of account, the Lord will reckon with you for every rod that he has spent upon you; he will reckon with you, not only for all your mercies, but also for all your crosses; not only for all your sweets, but also for all your bitters; not only for all your cordials, but also for all your corrosives. In this book of afflictions there is not only item for this mercy and that, but item also for this affliction and that, this sickness and that, this cross and that, this loss and that. And will not the opening of this book of the saints' afflictions and sufferings, and of sinners' afflictions and sufferings, be as the handwriting upon the wall, to all the wicked of the earth, in the great day of account? Dan. 5:5-6. Surely yes; for as they cannot answer for one mercy of ten thousand that they have enjoyed, so they cannot answer for one affliction of ten thousand that they have been exercised with. But, [4.] Fourthly, There is the book of CONSCIENCE. "Conscience," says Philo, "is the little tribunal of the soul." Conscience is a thousand witnesses, for or against a man, "Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them." Romans 2:14-15. Conscience is God's preacher in the heart. "Conscience has a good memory," says one. The chief butler forgot the promise that he had made to Joseph, but conscience told him of it, Gen. 41:9. "A good name acquit us among men, but it is a good conscience only that can acquit us before God," says Augustine. In this great day, the book of every man's conscience shall be opened for their conviction, wherein they shall read their guilt in legible characters; for that is a book of record, wherein men's actions are entered. And although now it be shut up close, and sinners will by no means be brought to look into it, and though many things that are written in this book seem to be so greatly obliterated and blotted, that they can hardly be read, yet in that great day of accounts God will refresh and recover the luster of those ancient writings; and sinners, in that day, shall find that conscience has an iron memory! In the last day God will bring the book of conscience out of the rubbish, as they did the book of the law in Josiah's time; and the very laying open of this book before sinners will horrify them, and fill them with unspeakable dread and terror, and be a hell on this side hell unto them. In this book they shall find an exact account of every vain thought they have had, and of every idle word they have spoken, and of every evil action they have done; and oh, what amazement and astonishment will this fill them with! By the books in this Rev. 20:12, Origen does understand the books of conscience, which now are hidden, not from God, but from most men; for the hidden things of the heart are not now known, but then they shall be opened, and manifested to the consciences of every sinner, so as there shall be no place, no room left for any excuse or plea. Ambrose says that the books that are here said to be opened are the books of men's consciences and God's omniscience. Oh, what dreadful accusations will every sinner be forced to read out of this book of conscience in the great day! Oh, how in that great day will all wicked men wish that they had followed the counsel of the heathen orator when he said, "A man may not depart an hair's-breadth all his life long from the dictates of a good conscience." The book of God's omniscience takes in all things past, present, and to come, as if he had kept a diary of every man's thoughts, words, and actions. But, [5.] Fifthly, There is the book of SCRIPTURE. And of all books, this book is the most precious book. The book of the creature is but as the inventory of the goods; the book of the Scripture is the evidence, and conveyance, and assurance of all good to us. The book of Scripture is the book of the statutes and ordinances of the King of heaven, which must be opened and consulted, and by which all must be judged in the great day: James 2:12, "So speak, and so do, as those who shall be judged by the law of liberty;" that is, by the gospel of Jesus Christ, by the whole word of God, registered in the blessed Scriptures, James 1:23-25. Now the whole word of God is called the law of liberty; because thereby we are born again to a new spiritual life, and so freed from the bondage and slavery of sin and Satan. ["Let the word be president in all assemblies and judgments," says Beza. In the Nicene Council, Constantine caused the Bible to be set upon the desk as judge of all controversies. The word shall be the judge of all men's estates at last; every man shall stand or fall, according as he holds weight in the balance of the sanctuary.] Our Lord Jesus Christ, in his proceedings in the great day of account, will judge us by the Scriptures, and pass everlasting sentence upon us according to the tenor of the Scriptures. At the great and general assize, Christ will try all causes by the word of God, and pass judgment upon all people according to the word: John 12:48, "He who rejects me, and receives not my words, has one that judges him: the word that I have spoken, the same shall judge him in the last day." The people that are to be judged in the great day are not believers in Christ, they are not receivers of Christ, but such as reject his person, and receive not his doctrine. "He who rejects me, and receives not my words, has one that judges him," etc. However the rejecters of Christ may escape judgment for a time, yet they shall never be able to escape the judgment of the last day; they shall assuredly, they shall unavoidably, be judged in the last day. Though the rejecters of Christ had none to witness against them, yet the word of the Lord shall be more than a thousand witnesses against them in the great day, "The word that I have spoken, the same shall judge him in the last day." The word of the Lord is so sure and infallible a word, that Christ's sentence in the great day, when heaven and earth shall pass away, 2 Pet. 3:7, 10-12, shall proceed according to the verdict and testimony thereof, "For the word that I have spoken shall judge him in the last day." Christ will pronounce then according to what it says now; and that as well in favor of believers as against unbelievers. Look, as Christ himself is "ordained to be the judge of the living and the dead," Acts 17:31; so the word, the doctrines which he has delivered, will be the rule of all his judicial proceedings, both in acquitting the righteous, and condemning the wicked. By the books in this Rev. 20:12, Augustine understands the books of the Old and New Testament, which shall then be opened; because, according to them, the judge will pronounce sentence: Romans 2:16, "When God shall judge the secrets of men by Jesus Christ, according to my gospel," which promises heaven and happiness to all believers. The sentence of the last day shall be but a more manifest declaration of that judgment, that the Lord, in this life, generally has passed upon men. Heathens shall be judged by the law of nature; profligate professors by the written law, and the word preached; true believers by the gospel, which says, "He who believes shall be saved; he who believes shall not perish, but have eternal life; he who believes on the Son has everlasting life; he who believes shall not come into condemnation, but is passed from death to life," Mark 16:16; John 3:15-16, 36, and 5:24. Christ shall, in the great day, give sentence according to the doctrine of the gospel, which says, "If there be first a willing mind, it is accepted according to that a man has, and not according to that he has not." Upon the credit of the word of God, if we believe, really, savingly, and repent sincerely—all our sins shall be blotted out; and a book of clean paper, in respect of sin, shall be presented to the judge. But, [6.] Sixthly and lastly, There is a book of LIFE. Rev. 20:12, "And another book was opened, which is the book of life." The book of life is the book of all those who were elected and redeemed to life through Christ Jesus. [God neither needs nor uses books to judge by, but this is spoken after the manner of men.] This book of life contains a register of such particular persons in whose salvation, God from all eternity determined to have his mercy glorified, and for whom Christ merited faith, repentance, and perseverance, that they should repent, believe, and be finally saved. "The book of life shall be opened;" that is to say, the decrees of God will be then published and made known, which now are sealed up in his bosom and locked up in his archives. Then it will be seen whom are appointed to eternal life, for the glorifying of God's free, rich, and sovereign grace; and whom he purposed to leave in their sins, and to perish forever, for the exaltation of his justice. It is called "a book of life," not that God has need of a book, but to note the certainty of predestination—namely, that God knows all and each of the elect, even as men know a thing which, for memory's sake, they set down in writing. This book of life shall be opened in the great day, because then it shall be shown . . . who were elect—and who were reprobates; who truly believed in Christ—and who did not; who worshiped God in spirit and in truth— and who did not; who walked with God as Noah did—and who did not; who truly reverenced God—and who did not; who followed the Lamb wherever He went—and who did not; who were sincere—and who were not; who are sheep—and who are goats; who are sons of God—and who are slaves of Satan; who have mourned for their sins —and who have made a sport of sin; who preferred Christ above ten thousand worlds—and who did not; who preferred their farms, and their oxen, and their swine, yes, their very lusts—before a Savior, a Redeemer! Ezek. 9:4,6, etc. Of this book of life you read often in Scripture: Phil. 4:3, "And I entreat you also, true yoke-fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life." Vorsitus thinks it a speech taken from the custom of soldiers or cities, in which the chosen soldiers or citizens are by name written in a certain book or scroll. This book or scroll is called here "the book of life," because therein are written all the elect who are ordained to eternal life: Rev. 3:5, "He who overcomes, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life." In this book of life all "the just, who live by faith," are written. The elect are certain of eternal life, they shall never perish, nor none can ever pluck them out of the Father's hand, nor out of Christ's hand, John 10:28-31. God is said to have books metaphorically; he needs no books to help his memory; he does all things by his infinite wisdom, eternal foreknowledge, counsel, government, and judgment. But thus men cannot do; for whatever is done in their councils, cities, families, contracts, etc., for memory's sake, is set down in writing, that so, as there is occasion, they may look it over, and call to mind such things as they desire. [The holy God, by an anthropomorphism, speaks to our capacity; for he does all things without the help of books.] Mark, not to have our names blotted out of the book of life is to have them always remain therein; that is, to enjoy eternal glory; and what can the soul desire more? The names of the elect are written in the book of life. They do not obtain salvation by chance, but were elected of God to eternal life and happiness before the foundation of the world. Now their names being once written in the book of life, they shall never, never be blotted out of that book. In the book of predestination there is not one blot to be found—the salvation of the elect is most sure and certain: Rev. 13:8, "All inhabitants of the earth will worship the beast--all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world." The names of the elect are said to be written in the book of life by a usual metaphor; for we commonly write down the names of such as are dear unto us, that we may continually remember them. So God having in his eternal counsel elected some to salvation, has written their names in the book of life; as our Savior tells us, "Rejoice, because your names are written in heaven," Luke 10:20. Some understand the metaphor of the sonship of the elect; so that to be written in the book of life shows that they are heirs of glory; for we know that such are to inherit whose names are written in the last will and testament of men. Of this book of life you may further read, Rev. 17:8, 20:15, 21:27, and 22:19. Now from this book of life, which shall be opened in the great day, when the other books shall be opened, as has been showed, every sincere Christian may form up this eleventh plea as to these ten scriptures, [Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5; Dan. 9:24; Col. 2:14.] that refer to the great day of account, or to a man's particular account. Most holy and blessed Lord, cast your eye upon the book of election, and there you will find my name written. Now my name being written in that book, I am exempt from all condemnation, and savingly interested in the great salvation. My name being written in the book of life, I am secured from coming into the judgment of reprobation or condemnation, John 5:14; Rev. 21:27. Jesus Christ, who has written my name in the book of life, has made up my accounts for me; he has satisfied your justice, and pacified your wrath, and borne my curse, and purchased my pardon, and put upon me an everlasting righteousness. He has crossed out the black lines of my sins—with the red lines of his blood; he has cancelled all the bonds wherein I stood obliged to divine justice. I further plead, O blessed Lord, that there is an immutable connection between being written in this book of life and the obtaining of eternal life; and if the connection between being written in this book of life and the obtaining of eternal life were not commanding, what reason could there be of opening this book in the day of judgment? The book of life is a book of sovereign grace, upon which lies the weight of my salvation, my happiness, my all; and therefore by that book I desire to stand or fall." "Well," says the Lord, I cannot but accept of this plea as holy, honorable, just, and righteous; and therefore enter into the joy of your Lord, inherit the kingdom prepared for you!" Mat. 25:21, 34. Thus, by divine assistance, and by a special and a gracious hand of providence upon me—I have finished those select and important cases of conscience which I designed to speak to.
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