Paradise Opened, or the Secrets, Mysteries,
and Rarities of Divine Love, of Infinite Wisdom, and of Wonderful Counsel—Laid
Open to Public View
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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