to perform on his part; the Son must ask, and the Father will give:

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 therein.

"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 unexpressible 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 the

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:

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 burnt-

offering; 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 pre-

eminence: 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.

The Covenant of Redemption, Part 2