Chapter 8 (continued, part 19)
God the Father loving lost man, sent his Son to suffer and to do the office of a mediator, that through his mediation, he might communicate the effects of his love, in a way agreeable to his justice! for God loved the world, and that antecedently to his giving Christ, and as a cause of it. The design, the project of saving sinners, was first contrived and laid by God the Father; therefore Christ says, "The Son can do nothing of himself, but what he sees the Father do."
God the Father sent his Son, and God the Father sealed his Son a commission to give life to lost sinners. "Him has God the Father sealed;" that is, made his commission authentic, as men do their deeds by their seals. It is a metaphor taken from those who ratify their authority, whom they send; that is, approve of them, as it were, by setting to their seal. Christ is to be acknowledged to be he whom the Father has authorised and furnished to be the Savior and Redeemer of lost sinners, and the storehouse from whence they are to expect all spiritual supplies.
Look! As kings give sealed warrants and commissions to their ministers of state, who are sent out or employed in great affairs, 1 Kings 21:8; Eph. 3:12, and 8:8, so Christ is the Father's great ambassador, authorised and sent out by him to bring about the redemption and salvation of lost man. And look, as a seal represents in wax, that which is engraved on it, so the
Father has communicated to him his divine essence and properties, and stamped upon him all divine perfection, for carrying on the work of redemption. And look, as a seal annexed to a commission is a public evidence of the person's authority, so Christ's endowments are visible marks whereby to know him, and clear evidences that he was the true Messiah, and of the Father's installing him into that office of a Redeemer.
John 6:38, "I came down from heaven, not to do my own will, but the will of him who sent me." [See John 10:17, and 16:27.] In this verse Christ declares in the general, that his errand into the world is to do his Father's will who sent him, and not his own; which is not to be understood that, as God, he has a different and contrary will to the Father's, though, as man, he has a distinct and subordinate will to his; but the meaning is, he came not to do his own will only, as the Jews alleged against him, but the Father's also; and that in this work he was the Father's commissioner, sent to do what he had entrusted him with, and not, as the Jews gave out, that he was one who did that for which he had no warrant. Christ, in entertaining those who come to him, as in verse 37, is not only led thereunto by his own mercy, and bounty, and love towards them, as the reward of all his sufferings; but does also stand obliged thereunto by virtue of a commission and trust laid upon him by the Father, and accepted and undertaken by him. Therefore he mentions "the will of him who sent him" as a reason of his fidelity in this matter.
By what has been said, it is most evident that God the Father had the first and chief hand in the great work of our redemption. It is good to look upon God the Father as the first projector of our happiness and blessedness, that we may honor the Father as we honor the Son, and love the Father as we love the Son, and value the Father as we value the Son, and admire the Father as we admire the Son, and exalt the Father as we exalt the Son, and cleave to the Father as we cleave to the Son, etc.
I have a little the longer insisted on this proposition, because commonly we more easily understand the love of the Son, than we do of the love of the Father; and that I may the more heighten your appreciation of the Father's love in the great work of redemption. Ah! what amazing love is this, that the thoughts of the Father, that the eye of the Father, that the heart of the Father, should be first fixed upon us, that he should begin the
treaty with his Son, that he should make the first motion of love, that he should first propose the covenant of redemption, and thereby lay such a sure foundation for man's recovery out of his slavery and misery.
To speak after the manner of men, the business from eternity lay thus: "Here is man," says God the Father to his Son, "fallen from his primitive purity, glory, and excellency, into a most woeful gulf of sin and misery! He who was once a son—has now become a slave; he who was once our friend—has now become our enemy, Eph. 2:12-13; he who was once near us—is now afar off; he who was once in our favor—is now cast off; he who was once made in our image—has now the image of Satan stamped upon him, Gen. 1:26-27; he who had once sweet communion with us—has now fellowship with the devil and his demons. Now out of this forlorn estate he can never deliver himself, neither can all the angels in heaven deliver him. Now this being his present case and state, I make this offer to you, O my Son: If, in the fullness of time, Phil. 2:7-8, you will assume the nature of man, "tread the winepress of my wrath alone," Isaiah 63:3, bear the curse, Gal. 3:13, shed your blood, die, suffer, satisfy my justice, fulfill my royal law—then I can, upon the most honorable terms imaginable, save fallen man, and put him into a safer and happier condition than he ever was--and give you a noble reward for all your sufferings.
Upon this Jesus Christ replies: "O my Father! I am very ready and willing to do, to suffer, to die, to satisfy your justice, to comply with you in all your noble motions, and in all your gracious and favorable inclinations, that poor sinners may be sanctified and saved, made gracious and glorious, holy and happy; that poor sinners may never perish, that poor sinners may be secured from wrath to come, and be brought into a state of light, life, and love, 1 Thes. 1:10; Heb. 10:10, 14; I am willing to make myself an offering; and, "Lo, I am come to do your will, O God," Psalm 40:6-7. Thus you see how firstly, and greatly, and graciously, the thoughts of God have been set at work, that poor sinners may be forever secured and saved. But,
(7.) The seventh proposition is this—It was agreed between the Father and the Son that Jesus Christ should be incarnate, that he should take on him the nature of those whom he was to save, and for whom he was to satisfy, and to bring to glory.
[Gen. 3:15; 1 John 3:8; Acts 2:30, and 3:22; Isaiah 7:14, and 9:6; Deut. 18:15-18; Gal. 4:4; Romans 8:3.] Christ's incarnation was very necessary in respect of that work of redemption, which he, by agreement with the Father, had undertaken. He had engaged himself to his Father that he would redeem lost sinners, and, as their surety, make full satisfaction. By the fall of Adam, God and man became enemies, they were at variance, at enmity, at open hostility, Romans 8:7. Because of this, all fellowship between heaven and earth was stopped, and all communion between God and us ceased. Now to remedy all this, and to make an atonement, a mediator was necessary; now this office belonged unto Jesus Christ, both by his Father's ordination and his own voluntary acquiescence, Heb. 10:5-7; and for discharge of it a human nature was very requisite.
There was an absolute necessity that Christ should suffer, partly because he was pleased to substitute himself in the sinner's stead, and partly because his sufferings alone, could be satisfactory. But now, unless Christ became incarnate, how can he suffer? The whole lies thus: without satisfaction no redemption, without suffering no satisfaction, without flesh no suffering; consequently, Christ must be incarnate. The Word must be made flesh, John 1:14: and so Heb. 2:14, 16, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; for truly he took not on him the nature of angels; but he took on him the seed of Abraham:" 1 Tim. 3:16, "Without controversy, great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached unto the Gentiles, believed on in the world, received up into glory." This is only applicable to the person of Christ.
He who by his office is to be Emmanuel, God with us, he must, in regard of his person, be Emmanuel also, that is, God-man in one person. He who by office is to make peace between God and man, he must be God-man; he who by office is to stand and minister between God and men, he must be God and man, that so he might not be only zealously faithful towards God's justice, but also tenderly merciful towards men's errors, Heb. 2:1718, and 4:15-16. Look, as he must be more than man that he may be able so to suffer, that his sufferings may be meritorious, that he may be
consistent with the work of redemption, and triumph over death, devils, difficulties, discouragements, curse, hell, wrath, etc., all which Christ could never have done had he been but a mere man; just so, it was requisite that he should be man, that he might be in a capacity to suffer, die, and obey; for these are not works for one who is God alone. A God only—cannot suffer; a man only—cannot merit. God cannot obey, man is bound to obey. Therefore Christ, that he might obey and suffer, he was man; and that he might merit by his obedience and suffering, he was God-man. Now such a person, and such a person alone—did the work of redemption call for.
That is a mighty scripture, Phil. 2:6-7, "Who being in the form of God thought it no robbery to be equal with God"—here is Christ's preexisting in the nature of the Godhead, and then after comes his manhood—"but emptied himself," as it were, of his divine dignity and majesty; he disrobed himself of his glory, and became a sinner, both by imputation and reputation, for our sakes, for our salvation—"and took upon him the form of a servant, and was made in the likeness of men," Isaiah 53:6, 9. All this Christ did upon his Father's prescription, and in pursuit of the great work of redemption.
The blessed Spirit fitted the God-man Christ Jesus, to be a fit mediator and redeemer for poor sinners. The Spirit formed the nature of man, from the substance of the virgin, after an extraordinary manner, Luke 1:35; he sanctified the human nature which Christ assumed, after such a perfect manner, that it was free from all sin, Gal. 4:4; Luke 1:35; in the very moment of conception he united this pure human nature with the divine nature, in the same person—the person of the Son of God, that he might be a fit head, mediator, and redeemer for us, Heb. 10:5. But,
(8.) The eighth proposition is this—That there were commandments from the Father to the Son which he must obey and submit to. God the Father put forth his paternal authority, and lay his commands upon his Son, to engage in this great work of redeeming and saving poor sinners' souls.
He had a command from the Father what to teach his people, as the prophet of the church: "For I have not spoken of myself," says Christ;
"but the Father which sent me, he gave me a commandment, what I should say, and what I should speak," John 12:49. Christ declares that he had received a commission from the Father, who sent him, concerning his doctrine, and what to say and speak; and that he was persuaded that this doctrine delivered to him by the Father points out the true way to eternal life; and that he had exactly followed this commission in preaching, both for matter and manner.
The two words of saying and speaking may be taken comprehensively, pointing out all the ways of delivering his commission, by set and solemn preaching, or occasional conferences, and the whole subject-matter of his preaching, in precepts, promises, and threatenings; and so it will import that his commission from the Father was full, both for matter and manner, and his discharge thereof answerable. [Between saying and speaking there is this difference, says Lapide: "that to say, is to teach and publish a thing gravely; to speak, is familiarly to utter a thing.] Christ is a true prophet, who speaks neither more or less in the doctrine of the gospel than what was the Father's will should be delivered to us: "For whatever I speak, even as the Father said unto me, so I speak." Christ keeps close to his commission, without adding or diminishing; and herein Christ's practice should be every faithful minister's pattern.
Again, Christ had a command to lay down his life for those who were given him: "No man takes it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again; this commandment have I received of my Father," John 10:18. The Father is so well pleased with the reconciliation of lost sinners, that he loves Christ for the undertaking thereof, and is fully satisfied with his suffering for attaining that end. In both these respects it holds good: "Therefore does my Father love me, because I lay down my life," verse 17. The Father is pleased with him, that he undertook this service, and is satisfied with his death as a sufficient ransom. Christ having laid down his life for the redemption of lost man, did take it up again, as a testimony that the Father was satisfied with his sufferings.
Now the way of the accomplishment of our redemption was agreed on between the Father and the Son before the accomplishment thereof; therefore says he, "This commandment have I received from my Father,"
which makes it clear that he came into the world fully instructed about carrying on the work of redemption, [Psalm 40:6-7 with Heb. 10:6-8.] It pleased Christ to suffer death, not only voluntarily, but in a way of subjection to his Father's command—in order that the merit thereof, might every way be full and acceptable to the Father: "For this commandment have I received."
He was content to be a servant by agreement—so that his sufferings might be accepted for his people. And so when Christ was going to die, he says, "That the world may know that I love the Father; and as the Father gave me commandment, even so I do: arise, let us go hence," John 14:31. As if he had said, Power is permitted to Satan and his accomplices to persecute me to death, that dying for man's redemption, the world may see the obedience and love I bear to the Father, who has thus determined the plan.
All that Christ suffered for the redemption of sinners was by the order, and at the command, of the Father, who did covenant with him concerning this work: "For as the Father gave me a commandment, even so do I." In this scripture, as in a crystal glass, you may see that Christ entered upon his sufferings—with much willingness and alacrity, with much courage and resolution, that so he might commend his love to us, and encourage us to do the like through him. Therefore, says he, "Arise, and let us go hence." I am very free and ready, by my death and sufferings, to complete the work of man's redemption, according to the covenant and agreement which long since was made between the Father and myself. If Christ should fail in complying with his Father's commands about suffering and dying for us, then not only the breach of articles, but high disobedience too, might be justly charged upon him; but from all such charges Christ has exempted himself.
There was a special law laid upon Christ as he was our mediator, which law he was willing and ready to obey, in order to effect our redemption. That Christ should die was no part of the moral law, but it was a positive special law laid upon Christ. Well, this law he obeys, he complies with: "I lay down my life for my sheep; this commandment have I received of my Father," John 10:11, 15, 17-18. Christ, as mediator, had a command from his Father to die, and he observes it; hence God calls him his servant:
"Behold my servant whom I uphold," Isaiah 42:1. And in pursuance of God's royal law, will, and pleasure—he takes upon him the form of a servant; and frequently proclaims before all the world, that he "came to do the will of him who sent him," Phil. 2:6, 7.
Again, God the Father lays a special command upon Jesus Christ, to preserve and bring to glory all those that come unto him. Jesus Christ has not only permission to save the elect, but a charge to save the elect: "All that the Father gives me will come to me, and whoever comes to me I will never drive away. For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day. For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day." John 6:37-40. Here you have Christ's commission to save the elect, etc. Christ is to be answerable for all those that are given to him, at the last day, and therefore we need not doubt but that he will certainly employ all the power of his Godhead to secure and save all those whom he must be accountable for. In this blessed scripture there are several special things that we may take notice of, which are put to our present purpose—
[1.] As first, that it is the great dignity and happiness of the elect, that they are, from eternity, given to Christ in the covenant of redemption, as the reward of his sufferings, to come to him in due time; and that they are given to him in trust, and that he must be accountable for them, as being given by the Father to him, Psalm 24:1. They were the Father's first, not only by the right of creation, but by particular election also; and being thus the Father's, they are given to Christ from eternity—to be redeemed by him, and as the reward of his sufferings.
Again, such as are elected and given to Christ, will certainly, in due time, come to him. Their being given to Christ from eternity, produces their being given and coming in time; for God is faithful, who will not frustrate Christ of what he has purchased. The power which draws them, is invincible and irresistible; therefore, says he, "All that the Father gives me, shall come to me."
Again, Christ in receiving those who come to him, is not only led thereunto by his own mercy, and bounty, and love towards them as the reward of his sufferings, but does also stand obliged thereunto by virtue of a commission and trust laid upon him by the Father, and accepted and undertaken by him; therefore does he mention "the will of him that sent me," as a reason of his fidelity in this matter.
Further, from verse 39, we may observe that the gospel contains an extract of the deep counsels of God, and of the eternal transactions between the Father and the Son concerning lost man, so far as is for our good; for he brings out and reads in the gospel his very commission, and some articles of the covenant, passed between the Father and him.
Again, the first fountain and cause of the salvation of any of lost mankind, is in the absolute and sovereign will and pleasure of God; for here he mentions the will of him that sent him, as the first original of all; from whence their giving to Christ, their coming and safety, do flow.
Again, these, whose salvation the Father wills, are given over to Christ in his eternal purpose, to be brought to him in due time; for so it is here held out. Again, such as are given to Christ by the Father, and do in time come to him, are put in his keeping, and he has a care of them, not to lose the least of them, "For this is the will of him that sent me, that of all he has given me, I should lose nothing;" herein the Father does so commit the trust to him, as that he still keeps them in his own hand also. Again, Christ's charge and care of these that are given to him, extends even to the very day of their resurrection, that there he may make a good account of them, when all perils and hazards are now over, and that he may not so much as lose their dust, but gather it together again, and raise it up in glory, to be a proof of his fidelity; for, says he, "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand." John 10:27-29. And so death and dissolution proves no loss.
[2.] Again, from verse 40, we may observe, that such as are given to Christ, to be under his charge, and to participate of his benefits, are
drawn to believe on him: and it is the Father's will, and a part of the transaction between him and his Son, that faith is the way to partake of these benefits, and not the fulfilling of the impossible condition of the works of the law; for they who are given to Christ, are expounded to be those who believe on him; and it is the Father's will that such partake of these benefits here mentioned, as of the rest of his purchase. Albeit mortification, holiness, etc., do prepare for the possession of these benefits, and do evidence a right thereunto, and the begun possession thereof; yet it is only faith in Christ which gives the right and title, that so it may be of grace, Eph. 2:6-8.
Again, it is covenanted between the Father and the Son, that believers shall be made partakers of everlasting life; for it is explained, that not to lose them, verse 39, is "that they may have everlasting life." For the further assurance of believers of their eternal happiness, it is also covenanted that they shall have this life in present possession, in the pledge, and first fruits thereof; for they have everlasting life even here, and before their raising up. The believer stands already on the battlements of heaven, he has one foot in the porch of paradise.
Again, Christ having paid the full price of salvation—he will not allow it to be lost, by any difficulty or impediment in the way, but will carry believers through all difficulties, until he destroys death and the grave, and raises up their very dust, that in body and soul they may partake of that bliss; and that he may make it manifest, that death and rotting in the grave does not make void his interest, nor cause his affection to cease. Therefore it is added, "And I will raise him up at the last day." Thus you see that God the Father did lay his commands upon his Son, to engage in this great work of redeeming and saving poor sinners' souls, etc.
[3.] In the third place, I shall show you that the manner or quality of the transaction between God the Father and Jesus Christ, was by mutual engagements and stipulations; each person undertaking to perform his part in order to our recovery and eternal felicity. We find each person undertaking for himself by solemn promise.
The Father promises that he will hold Christ's hand and keep him, Isaiah 42:6. God the Father engages himself to direct and assist Christ,
and to keep him from miscarrying; and that he will give him all necessary strength and ability for the execution of his mediatorial office, and work wonders by him and with him, according to that word, "My Father hitherto works, and I work," John 5:17.
And the Son engages himself that he will obey the Father's call, and not be rebellious: Isaiah 50:5, "I was not rebellious, neither turned away back;" that is, I did not hang back, as Moses once and again did, Exod. 3:11, 13, and 4:1, 10, 13; nor refuse to go when God sent me, as once Jonah did, chapter 1:3; but I offered myself freely and readily to my Father's call. "There was no affliction, no opposition, no persecution, no evil usage that I met with in carrying on the work of redemption, which ever startled me or discouraged me, or made me flinch or shrink back from that great and blessed work that I had undertaken. I was dutiful and obedient to the calls and commands of my Father, in all things that he required of me or set me about."
Now the Father and the Son being thus mutually engaged by promise, one to another in honor and faithfulness—it highly concerned them to keep one another close to the terms of the covenant which was made between them, and accordingly they did; for God the Father peremptorily stands upon that complete and full satisfaction that Christ had promised to give to his justice; and therefore, when the day of payment came, he would not abate Jesus Christ one penny, one farthing of the many ten thousand talents that he was to pay down upon the nail for us, Mat. 18:24: Romans 8:32, "God spared not his own Son;" that is, he abated nothing of that full price that, by agreement with his Father, he was to lay down for us. Other fathers give their all to spare their children; but the heart of God the Father is so fully and strongly set upon full payment, that he will not spare his Son, his own Son, his only Son, but give him up to death, yes, to an accursed death, that we might be spared and saved forever!
To redeem us, God would not spare—no, not his own Son; because no money nor treasure could pay the redemption price—but only the blood, yes, the heart-blood of his dear Son! 1 Pet. 1:18-19.
And as God the Father keeps Christ close to the terms of the covenant, so
Jesus Christ keeps his Father close to the terms of the covenant also: John 17:4, 5, "I have glorified you on the earth," says Christ to his Father, "I have finished the work which you gave me to do. And now, O Father, glorify me with your own self, with the glory which I had with you before the world was." O my Father, I have finished the work of redemption; but where are the wages, where is the glory, where is the reward that you have promised me? There was nothing committed to Christ by the Father, to be done on earth for the purchasing of our redemption, but he did finish it; so that the debt is paid, justice satisfied, and sin, Satan, and death spoiled; so that nothing remains but that Christ be glorified, according to the promise of the Father to him.
The sum of Christ's petition is this—that since he had finished the work of redemption, that therefore the Father, according to his engagement, would advance him to the possession of that glory that he enjoyed from all eternity. Now for the clearing of this we must consider, that as Christ was from eternity the glorious God, so we are not to conceive of any real change in this glory of his godhead; as if by his estate of humiliation he had suffered any diminution; or by his state of exaltation any real accession were made to his glory as God. But the true meaning is this, that Christ having, according to the covenant passed between the Father and him, obscured the glory of his godhead for a time, under the veil of the form of a servant, and our sinless infirmities, Phil. 2:5-8. He now expects, according to the tenor of the same covenant, after he had done his share of the work, to be exalted and glorified, and "openly declared to be the Son of God," Romans 1:4; the veil of his estate of humiliation, though not of our nature, being taken away.
It is further to be considered that however this eternal glory be proper to him as God, yet he prays to be glorified in his whole person. "Glorify me," because not only his human nature was to be exalted to what glory finite nature was capable of, but the glory of his godhead was to shine in the person of Christ, God-man, and in the man Christ, though without confusion of his natures and properties. Christ did so faithfully discharge his trust, and perfect the work of redemption, as that the Father was engaged by covenant to glorify him; and accordingly Christ, God incarnate, is exalted with the Father in glory and majesty; so that
believers may be as sure that all things necessary for their redemption are done, as it is sure that Christ is glorified. But,
[4.] In the fourth place, let us seriously consider of the articles agreed on between the Father and the Son. Let us weigh well the promises that God the Father makes to Jesus Christ, and the promises that Jesus Christ makes to the Father, for the bringing about our reconciliation and redemption, that so we may the more clearly see how greatly both the heart of the Father and the heart of the Son is engaged in the salvation of poor sinners' souls. Now there are seven things which God the Father promises to do for Jesus Christ, upon his undertaking the work of our redemption.
First, That he will give him the Spirit in an abundant measure. "The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord," Isaiah 11:2. God the Father fits Jesus Christ for the work of redemption, by a large effusion of the graces and gifts of the Spirit upon him. The Spirit of the Lord shall not only come upon Christ, but rest and abide with him. The Holy Spirit shall take up in a more special, yes, singular, manner his perpetual and never-interrupted or eclipsed residence with him, and in him. God the Father promises that Christ shall, in his human nature, be filled with all the gifts and graces of the Holy Spirit, that he may be as an everlasting treasury, and as an overflowing fountain, to all his people.
So Isaiah 42:1, "Behold my servant, whom I uphold; my elect, in whom my soul delights: I have put my Spirit upon him, he shall bring forth judgment to the Gentiles." So Isaiah 61:1, "The Spirit of the Lord is upon me." So John 3:34, "God gives not the Spirit by measure unto him." Christ, as mediator, is endued with the Spirit for the discharge of that office; and though Christ as man has not an infinite measure of the Spirit, though indeed in that person the fullness of the Godhead dwells, as being God also, for that were to be no more man, but God; yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure far above all creatures, Col. 2:10; for though every believer is complete in him, yet, for what is inherent in him, they have but some gifts of the Spirit, 1 Cor. 12:4; Eph. 4:7; but Jesus Christ had all sorts of gifts. They
had gifts for some particular uses; but he had gifts for all uses. They have a measure of gifts which are capable of increase, he above measure, so much as the human nature is capable of, which, though it be finite in itself, yet it cannot be measured nor comprehended by us. So much is imported in that, "God gives not the Spirit by measure to him," being understood of his manhood; though, as we said, if we speak of his person, he has the Spirit infinitely and without measure, Col. 1:19, and 2:3, 9.
This fullness befit Christ as man, that he might be a fit temple for the Godhead; and as a mediator, that he might be the universal head of his church and storehouse of his people, that from him, as from a common person, spiritual root or principle, the Holy Spirit with his gifts and graces might be communicated to us. "He received gifts for men, yes, for the rebellious also, that the Lord God might dwell among them," Psalm 68:18; "Of his fullness we receive grace for grace," John 1:16; "The first Adam was a living soul, but the second Adam is a quickening spirit," 1 Cor. 15:45. In the man Christ Jesus, there is a treasury and fullness of grace and glory for us! He is the lord-keeper of all our lives, of all our souls, of all our comforts, and of all our graces; and he is the lordtreasurer of all our spiritual, durable, and eternal riches, 2 Tim. 1:12. We lost our first stock by the fall of Adam, Proverbs 8:18. God put a stock into our own hands, and we soon proved bankrupts and run out of stock. Now since that fatal fall, God will trust us no more; but he has out of his great love and noble bounty, put a new stock of grace and glory for us into the hands of Jesus Christ, who is mighty, who is able to save to the uttermost, and in whom are hidden all the treasures of wisdom and knowledge, Isaiah 9:6; Heb. 7:25; Col. 2:3.
Christ was more capable, by infinite degrees, of the fullness of the Holy Spirit than mere men were or could be; and his employment being also infinitely beyond the employment of men, the measure of the Holy Spirit's fullness in him must needs be accordingly beyond all measure. Hence, by way of emphasis, Christ is called "the anointed one of God," John 12:15; Acts 3:22-23. The kings, priests, and prophets among the Jews, who were anointed, were in their unction but types of Christ, who is the great king, priest, and prophet of his church, and anointed above them all, yes, and above all the apostles, prophets, evangelists, pastors, teachers, and believers under the new testament ministration. In Christ there is all kind of grace, and it is in him in the highest and utmost degree, that he might be able to manage all his offices, and finish "that work which God gave him to do," John 17:4; and God has filled him with his Spirit, that he might successfully bring about the redemption and salvation of sinners. But,
Secondly, God the Father promises to invest Jesus Christ with a threefold office, and to anoint him and furnish him with whatever was requisite for the discharge of those three offices—namely, his prophetic, priestly, and kingly offices, Isaiah 61:1-3, and 33:22. Christ never forced himself into any of these offices, he never intruded himself into any one office, he never ran before he was sent, he never assumed any office until his Father had signed and sealed his commission, John 6:17. If Jesus Christ had acted without a commission under his Father's hand, it would have been invalid and lost, and God would one day have said to him, "Who has required this at your hand?" [Melchizedek was a king and a priest; Christ was more—a priest, a prophet, and a king; Samuel was a priest and a prophet; David was a king and a prophet: but never met all three in any but in Christ alone.] Isaiah 1:12.
In order to our spiritual and eternal recovery out of sin and misery, it was absolutely necessary that whatever Christ did act as a priest, prophet, or king, he should act by the authority of his Father, by a commission under the broad seal of heaven: Heb. 5:5, "So also Christ glorified not himself to be made a high-priest; but he who said unto him, You are my Son." The high-priesthood was an honor; for Christ to have taken that to himself, without a commission from his Father, had been to glorify himself, by
conferring glory and honor upon himself. This negative, that "Christ glorified not himself," is a clear evidence that Christ arrogated no honor to himself. Christ would not arrogate honor to himself, but rather wait upon his Father, that he might confer upon him what honor he saw fit. Christ glorified not himself to be made a high-priest; but his Father glorified him, in ordaining or commissioning him to be the high-priest. In short, to be made a high-priest is to be deputed or appointed and set apart to that function; and thus was our Lord Jesus Christ made a highpriest. He had never undertaken that office had he not been ordained to it by his Father. But, that you may see Christ's threefold commission to his threefold office, consider,
[1.] First, that God the Father promises to Jesus Christ an excellent, royal and eternal PRIESTHOOD: Heb. 7:21, "For those priests were made without an oath; but this with an oath by him that said unto him, The Lord swore and will not repent, You are a priest forever after the order of Melchisedec." Heb. 2:17-18; Psalm 110:4. Among the Jews, in the times of the old testament, they had a high-priest, who was in all things to stand between God and them; and in case any sinned, to make an atonement for them. Now look, as the Jews had their high-priest, so the Lord Jesus Christ, he was to be, and he is, the apostle and the high-priest of our Christian profession, as Aaron was of the Jews' profession. The priestly office of Jesus Christ is erected and set up, on purpose for the relief of poor distressed sinners. [Heb. 3:1. By the way, you may take notice that the whole body of Antichristianism is but an invasion upon the priestly office of Christ. What is the popish mass, that unbloody sacrifice, but a derogation from the sacrifice of Jesus Christ, once upon the cross; and so a derogation from his priestly office? What are all those popish penances and satisfactions enjoined, but a derogation unto the satisfaction of Christ; and so unto the priestly office of Christ! What is all their praying to saints and angels, but a derogation unto the intercession of Christ; and so unto the priestly office? God deputes Christ to his priestly office, as God and man; yet papists say that Christ is a priest only in his human nature. God says to his Son, "You are a priest;" yet they make many priests. God makes his Son a priest forever; yet they substitute others in his room. God gave Christ to offer up but one sacrifice, and that but once; but they every day offer up many sacrifices in
the mass. God gave Christ to offer up himself; but they offer up bread and wine, upon pretense that it is the body and blood of Christ. Christ's sacrifice was a bloody sacrifice; but they style theirs an unbloody sacrifice.]
The work of the high-priest, is to make reconciliation for the sins of the people. In the times of the old testament, the high-priest made an atonement for the people. In case any man had sinned, he brought a sacrifice, and his sins were laid upon the head of the sacrifice. Once every year, the high-priest entered into the Holy of holies, and with the blood of the sacrifice, sprinkled the mercy-seat, and laid the sins of the people upon the head of the scape-goat, and so made an atonement for the people, as is clear in Lev. 16:14, "He shall take of the blood of the bullock, and sprinkle it with his finger, upon the mercy-seat eastward: and before the mercy-seat shall he sprinkle of the blood with his finger seven times;" and at verse 21, "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and so he shall make an atonement." This was the work of the high-priest, in case any had sinned, to make an atonement and satisfaction, by the way of type, for the sins of the people. The main scope of the apostle in Heb. 7, is to advance Christ his priesthood above the Levitical priesthood, in order to which he premises this—that those "priests were made without an oath," verse 20.
The apostle's third argument to prove the excellency of Christ's priesthood above the Levitical, is taken from the different manner of instituting the one and the other. Christ's institution was more solemn than the Levites'; their institution was without an oath, Christ's institution was with an oath. The argument may be thus framed: that priesthood which is established by an oath, is more excellent than that which is without an oath; but Christ's priesthood is with an oath, and theirs without an oath. It is here taken for granted that Christ was most solemnly instituted a priest, even by an oath; yes, by the oath of God himself, which is the greatest and most solemn manner of institution that can be. God's oath imports two things:
(1.) An infallible certainty of that which he swears.
(2.) A solemn authority and dignity conferred upon that which he instituted by oath. Great and weighty matters of much concernment use to be established by oath. Hereby it appears that Christ's priesthood is a matter of great importance, and of much concernment. This will appear the more evident, if we consider the person who was made priest, namely, our Lord Jesus Christ, who was the greatest person that could be; Heb. 7:28; therefore he is fitly called "a great high-priest," Heb. 4:14.
Or if we consider the ENDS of Christ's priesthood, which were very weighty, and that in reference both to God and man. To God, for the manifestation of his perfect justice, infinite mercy, almighty power, unsearchable wisdom, and other divine attributes, which never were, nor ever can be so manifested, as in and by Christ's priesthood. To man, that God's wrath might be averted, his favor procured, man's sin purged, and he freed from all evil, and brought to eternal happiness. Or if we consider the benefits of Christ's priesthood, which are answerable to the foresaid ends. Jesus Christ was appointed and made by the Father, "The apostle and high-priest of the church's profession:" Heb. 3:1-2, "Therefore, holy brethren, partakers of the heavenly calling, consider the apostle and highpriest of our profession, Christ Jesus, who was faithful to him who appointed him." Christ had a divine call to the execution of all those offices, which he sustained as our mediator, he did not run before he was sent, he did not act without a commission and warrant, he was lawfully constituted by him who had power to undertake that great charge he has over the church; this we shall find asserted of all his three offices.
As for his priestly office, he was made a priest by an immediate call and ordination from God, Heb. 5:4-6. The scope of the apostle is to set out the excellency of Christ's priesthood, by comparing it with the Levitical. His priesthood had a concurrence of all things necessary to the Levitical; and it had many excellencies above that. Now among other things required in the priesthood of Aaron, this was one—there must be a divine regular call. This was in the priesthood of Christ; "He was called of God, a high-priest, after the order of Melchisedec." [Psalm 110:4. The Hebrew is, "You a priest," etc., that is, "You shall be a priest forever;" it being the manner of the Hebrew tongue, sometimes for brevity sake, to leave out a word,
which is to be understood and supplied.] Psalm 110:4 is God's sure and irrevocable promise to Christ, touching that excellent and eternal priesthood, whereby the recovery of his seed was to be meritoriously obtained. This priestly office of Christ is sure, because it is confirmed by God's oath, of which before as well as his promise. The promise makes it sure, the oath doubly sure, irrevocable; and certainly the Lord neither can nor will ever repent of this promise and oath.
The priesthood of Christ is the most noble part of all his mediation. In the priesthood of Christ, and in that especially, lies the latitude and longitude, the profundity and sublimity of God's love towards us; and in respect of this especially, is the whole mystery of our redemption by Christ called the magnificent works of God. Christ as man, and as mediator between God and man, was, by his Father, deputed unto his priestly office. Concerning the dignity and excellency of Christ's priestly office, above the Levitical priesthood, I have spoken elsewhere. But,
[2.] Secondly, God the Father promises to Jesus Christ to make him a PROPHET, a great prophet, yes, the prince of prophets. Christ is a prophet, in way of eminency and excellency, above all other prophets; he was the chief, the head of them all. Christ was made a prophet by an immediate call and ordination from God. Christ, in respect of his prophetic office, can plead the authority of his Father; he can show a commission for this office, under his Father's own hand. Deut. 18:18, "I will raise them a prophet from among their brethren like unto you, and will put my words in his mouth; and he shall speak unto them all that I shall command them." [See Acts 3:22, and 7:37; Deut. 18:15; Isaiah 61:1.] Christ does not raise himself up to the prophetic office, but God the Father raises him up to this great office. He was anointed of God to preach glad tidings. Weigh Isaiah 42:6, "I will give you for a light to the Gentiles; to open the blind eyes, to bring out the prisoners from their prison, and those who sit in darkness out of the prison-house." "The Spirit of the Lord God is upon me, because the Lord has anointed me, to preach good tidings unto the meek; he has sent me to bind up the brokenhearted," etc., Luke 4:18. Thus you see that this prophetic dignity of Christ, that he is the grand teacher of the church, is built upon the authority of his Father, who has authorised and commissioned him to
that great office.
Isaiah 50:4, "The Sovereign Lord has given me his words of wisdom, so that I know what to say to all these weary ones." [Christ displaces all Rabbis, by assuming this title to himself, "one is your teacher and master, even Christ," Mat. 23:8-10.] Thus you see that God the Father promises to invest Christ with a prophetic office for the opening the eyes of the blind, etc. This great prophet is richly furnished with all kinds of knowledge; "In him are hid all the treasures of wisdom and knowledge." They are hid in him as gold and silver are hid in the veins of the earth. "Treasures of knowledge," that is, precious knowledge, saving knowledge; "Treasures of knowledge," that is, plentiful knowledge, abundance of knowledge; "Treasures," that is, hidden and stored knowledge, was laid up in him. All the angels in heaven, and all the men on earth—do not know all that is in the heart of God; but now Jesus Christ, "who lies in the bosom of the Father," John 1:18, he knows all that is in his Father's heart. All those secret mysteries, that were laid up in the bosom of eternity, are fully known to this great prophet of the church.
John 5:20, "The Father loves the Son, and shows him all things that he himself does," by a divine and unspeakable communication. God the Father shows to Jesus Christ all things that he does. God's love is communicative, and will manifest itself in effects, according to the capacity of the party beloved; so much appears in that unspeakable love of the Father to the Son, "The Father loves the Son, and shows him all things," etc., or communicates his nature, wisdom, and power, for operation with him; which is expressed in terms taken from among men, because of our weakness: and ought to be spiritually, and not carnally conceived of. And therefore these terms of the Father's "showing," and the Son's "seeing," are made use of to prevent all carnal and gross conceptions of this inexpressible communication from the Father, and participation by the Son.
In the blessed Scripture, Jesus Christ is sometimes called "the" prophet, and "that" prophet; because he is one who came from the bosom of the Father, and lives and lies in the bosom of the Father, and understands the whole mind, will, heart, counsels, designs, ways, and workings of the Father. Jesus Christ is anointed by God the Father to be the great prophet
and teacher of his elect; and accordingly Jesus Christ has taken that office upon himself. God the Father has laid a charge upon Jesus Christ, to teach and instruct all those that he has given him, in his whole mind and will, so far as is necessary to their salvation, edification, consolation, etc. "Moses was faithful as a servant, but Christ as a Son," Heb. 3:2, 5-6. Christ cannot be unfaithful in his prophetic office. Those whom God the Father has charged him to teach and instruct, he will teach and instruct, in the great things of their peace; and no wonder, for the knowledge that is communicated to Jesus Christ, the great prophet of his church, is not by dreams, or visions, or revelations of angels, as to the prophets of old— but by a clear, full, intimate view, and beholding of the Godhead, the fountain of all sacred knowledge.
Rev. 5:6, "Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth." [The Lamb stands, because (1.) prepared to perfect the work of redemption; (2.) to help; (3.) to judge; (4.) to intercede.] The lamb slain opens the prophecies, and foretells what shall befall the church, to the end of the world. The discovery of the secrets of God in his word, are the fruit of Christ slain, ascended, and anointed as the great prophet of the church. The lamb lacked neither power nor wisdom to open the seven seals, and therefore he is said to have "seven horns and seven eyes." Seven is a number of perfection. Horns signify power, eyes signify knowledge or wisdom; [Dan. 7:24; Isaiah 35:5; Mat. 28:18; Col. 2:3, 9.] both joined together, argue a fullness and perfection of power and wisdom in Christ; so that we have here a lively representation of the threefold office of Christ: his priestly office in the lamb as slain, his royal or kingly office in the horns, and his prophetic office in the eyes. But,
[3.] Thirdly, God the Father promises to make him a KING, yes, a mighty king also. The kingly office speaks might and power. Christ is a king above all other kings; he is a king "higher than the kings of the earth; he is the prince of the kings of the earth; he is Lord of lords, and King of kings," Psalm 89:27; Rev. 1:5, and 17:14. Theodosius the emperor and another emperor, used to call themselves the vassals of Christ; and it is
most certain that all the emperors, kings, and princes of the world are but the vassals of this great king. Christ is not only "King of saints," but he is also "King of nations." "There was given him dominion and glory, and a kingdom; that all people, nations, and languages should serve him," Rev. 15:3-4, and 12:5; Dan. 7:17. God, by promise, has "given him the heathen for his inheritance, and the utmost parts of the earth for his possession," Psalm 2:8. The monarchs of the world have stretched their empires far. Nebuchadnezzar's kingdom reached as far as Spain; the Persians reached farther, Alexander farther than they, and the Romans farther than them all; but none of all these has subdued the whole world, as Christ has and will. "All power is given unto him both in heaven and in earth. The Father loves the Son, and has given all things into his hand, and the Father also has put all things under his feet," Romans 10:18; Rev. 11:15; Mat. 28:18; John 3:35; 1 Cor. 15:27.
The government of all the world is given to Jesus Christ as God-man. All the nations of the earth are under the government of Christ. He is to govern them, and rule them, and judge them, and make whatever use he pleases of them, as may make most for his own glory, and the good of his chosen people. Now God the Father promises to invest Jesus Christ with his kingly office: Psalm 2:6, "Yet have I set my king upon my holy hill of Zion." These words are spoken by God the Father, of his Son Jesus Christ. In a promissory way, God the Father anoints Jesus Christ as Zion's king; and therefore it cannot but be the highest madness, folly, and vanity, for any to seek or attempt to pull that king of saints down, whom God the Father has set up. Christ rules for his Father, and from his Father, and will so rule in despite of all the rage and wrath, malice and madness, of men and devils: "yet have I set my king"—Heb., "I have anointed"—where the sign of Christ's inauguration, or entrance into his kingdom, is put for the possession and enjoying thereof. Christ was anointed and appointed by his Father to the office and work of a mediator, and is therefore here called his king. There is an emphasis in the word "I," "Yet have I set my king upon my holy hill of Zion," " I," before whom all the nations of the earth are but as a drop of a bucket, and as the small dust of the balance, Isaiah 40:15, 17; I, before whom all nations are as nothing, yes, less than nothing; I, by whom princes rule, and nobles, even all the judges of the earth, Proverbs 8:16; I, who rule the kingdoms of men, and give them to
whoever I will, and who set over them the basest of men, Dan. 4:17; I, who change times and seasons, and who removes kings and sets up kings, Dan. 2:21; I, who can kill and make alive, save and damn, bring to heaven and throw down to hell, Deut. 32:39; I am he who has set up Christ as king, and therefore let me see the nation, the council, the princes, the nobles, the judges, the family, the person, that dare oppose or run counter-cross to what I have done.
Again, the Lord, in a promissory way, approves and establishes this king by a firm decree: Psalm 2:7, "I will declare the decree," not the secret decree, but the decree manifested in the word. I, the Son of God, will, by my everlasting gospel, proclaim my Father's counsel, concerning the establishment of my kingdom. I will declare that irrevocable decree of the Father, for the setting up of his Son's scepter, point-blank, opposite to that decree of theirs, verse 3. The decree of God, concerning the kingly office and authority of Christ, is immutable, and in effect as irrevocable.
Again, the Lord, in a promissory way, extends the dominion of Christ to the Gentiles, and to the uttermost parts of the earth, verse 8. So far should the enemies of Christ be from ruining his kingdom, that God the Father promises that all the inhabitants of the earth should be his, and brought into subjection to him, not only the Jews, but all the inhabitants of the earth shall be subjected to Christ's kingdom, the elect he shall save, and the refractory he shall destroy. "He shall have dominion from sea to sea, and from the river even to the ends of the earth."
Again, the Lord, in a promissory way, declares the power, prevalency, and victory of Christ over all his enemies: verse 9, "You shall break them with a rod of iron: you shall dash them in pieces like a potter's vessel." This signifies their utter destruction, so that there is no hope of recovery. A potter's vessel, when it is once broken, cannot be made up again. This proverb also signifies ease in destroying them. As for such that plot, bandy, and combine together against the Lord Jesus Christ, he shall as easily and as irrecoverably by his almighty, eternal, and irresistible power, dash them in pieces, as a potter breaks his vessels in pieces: Jer. 19:11, "I will break this people and this city, as one breaks a potter's vessel, that cannot be made whole again." Isaiah 30:14, "It will break in pieces like pottery, shattered so mercilessly that among its pieces not a
fragment will be found for taking coals from a hearth or scooping water out of a cistern." The Jews, you know, were Christ's obstinate enemies; and he has so dashed them in pieces, that they are scattered abroad all the world over.
The Lord has made another promise, that Christ shall be sovereign king, Psalm 110:1-6. And no wonder, when we consider that God the Father has called Christ to the kingly office. The scepter is given into his hand, and the crown is put upon his head, and the key of government is laid upon his shoulder by God himself. Isaiah 22:22, it is written thus of Eliakim, "The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open." Now herein was this precious soul a lively figure and type of Christ. The words of the prophecy are applied to Christ, in his letter to Philadelphia, Rev. 3:7; and the sense is this, that look, as Eliakim was made steward or treasurer under Hezekiah, that is, the next under the king in government all over the land, to command, to forbid, to permit, to reward, to punish, to do justice, and to repress all disorder; of which authority the bearing of a key on the shoulder was a badge; so Christ, as mediator under his Father, has regal power and authority over his Church, where he commands in chief, as I may say, and no man may lift up his hand or foot without him; he has the key of the house of David upon his shoulder, to prescribe, to inhibit, to call, to harden, to save, and to destroy—at his pleasure.
Such a monarch and king is Christ, neither has any such rule and sovereignty beside him. And if you look into Dan. 7:13-14, you may observe, that after the abolishing of the four monarchies, Christ's monarchy is established by the Ancient of days, giving to Jesus Christ dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. His dominion is an everlasting dominion, which shall never pass away, and his kingdom shall not be destroyed. Christ did not thrust himself into the throne, as some have done; neither did he swim to his crown through a sea of blood, as others have done; nor did he swim through a sea of sorrow to this crown, as Queen Elizabeth is said to do; no, he waited until authority was given him by his Father. But,
Thirdly, God the Father has promised, that he will give to Jesus Christ—
assistance, support, protection, help, and strength to carry on the great work of redemption. God the Father promises and covenants with Jesus Christ, to carry him through all dangers, difficulties, perplexities, trials, and oppositions, etc., that he would meet with in the accomplishing our redemption; upon which accounts Jesus Christ undertakes to go through a sea of trouble, a sea of sorrow, a sea of blood, and a sea of wrath! Isaiah 42:1, "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations;" verse 4, "He will not stop until truth and righteousness prevail throughout the earth." Verse 6, "I, the Lord, have called you in righteousness, and will hold your hand, and will keep you." [Christ is our Lord, but in the work of redemption he was the Father's servant.] What is that? Why, I will support, strengthen, and preserve you with my glorious power; I will so hold your hand, that you shall not be discouraged, but finish that great work of redemption, which, by agreement with me, you have undertaken.
God the Father agreed with Jesus Christ about the power, strength, success, and assistance that he would have to carry on the work of redemption, all which God the Father made good to him until he had sent forth judgment unto victory; as Christ himself acknowledges, saying, "Listen to me, all of you in far-off lands! The Lord called me before my birth; from within the womb he called me by name. He made my words of judgment as sharp as a sword. He has hidden me in the shadow of his hand. I am like a sharp arrow in his quiver. He said to me—You are my servant, Israel, and you will bring me glory." Isaiah 49:1-3. The work of redemption was so high, so hard, so great, so difficult a work—that it would have broken the hearts, backs, and necks of all the glorious angels in heaven, and mighty men on earth, had they engaged in it; and therefore God the Father engages himself to stand close to Jesus Christ, and mightily to assist him, and to be singularly present with him, and wonderfully to strengthen him in all his mediatorial administrations, John 17:2; upon which accounts Jesus Christ despises his enemies, bears up bravely under all his sore temptations and trials, and "triumphs over principalities and powers," Mat. 4:11; Luke 22:43; Col. 2:15.
And certainly if Christ had not had singular support, and an almighty
strength from the Godhead, he could never have been able to bear up under that mighty wrath, and to have drunk up that bloody cup. Now upon the account of God the Father's engaging himself to own Christ, and stand by him in the great work of our redemption, Jesus Christ acts faith against all his deepest discouragements, which he would meet with in the discharge of his mediatorial office, as the prophet tells us: "Because the Sovereign Lord helps me, I will not be dismayed. Therefore, I have set my face like a stone, determined to do his will. And I know that I will triumph. He who gives me justice is near. Who will dare to oppose me now? Where are my enemies? Let them appear!" Isaiah 50:7-8. From the consideration of God's help, Jesus Christ strengthens and encourages himself, in the execution of his office, against all oppositions. God's presence and assistance made Jesus Christ victorious over all wrongs and injuries. Jesus Christ knew that God the Father would clear up his innocency and integrity, and this made him patient and constant to the last. But,
Fourthly, God the Father promises to Jesus Christ that he shall not labor in vain, and that the work of redemption shall prosper in his hand, and that he will give a blessed success to all his undertakings, and crown all his endeavors. [See Isaiah 53:10, and 49:6-12; Micah 4:3.] "He shall see his seed, and he shall see the travail of his soul." Another promise of the Father to the Son you have in that, Isaiah 55:5, "Nations that know you not, shall run unto you." The Gentiles, who never heard of Christ, nor ever were acquainted with Christ, nor ever had any notice of Christ; when Christ calls, they shall readily and speedily repair unto him and submit unto him. Christ shall one day see and reap the sweet and happy fruit of his blood, sufferings, and undertakings; "The pleasure of the Lord shall certainly prosper in his hand." Christ's sufferings were as a woman's travail, sharp though short. Now though a woman suffers many grievous pains and pangs, yet, when she sees a child brought into the world, she rejoices and is satisfied. So when nations shall run to Christ, he shall see his seed and be satisfied.
God the Father promises that Jesus Christ shall have a numerous spiritual posterity, begetting and bringing many thousands to the obedience of his Father; "Nations shall run unto you; "and this shall fill
the heart of Jesus Christ with abundance of joy and comfort, contentment and satisfaction, when he shall see the fruit of his bitter sufferings, when he shall see such an abundance of poor, filthy, guilty, condemned sinners —pardoned, justified, and accepted with his Father, "his soul shall be satisfied as with marrow and fatness," Psalm 63:5. The numerous body of believers, past, present, and to come, that God the Father had promised to Jesus Christ, was the life of his life. That is a sweet promise, Psalm 110:2, "You will rule over your enemies." Those who will not bend—must break; those who will not stoop to his government—shall feel his power. "Your people"—the people of God are Christ's five ways:
(1.) By donation;
(2.) By purchase;
(3.) By conquest;
(4.) By covenant;
(5.) By consent. "They shall be willing in the day of your power"— Heb., willingnesses, as if the Holy Spirit could not sufficiently set forth their exceeding great willingness to submit to all the royal commands of the Lord; John 17:6; 1 Pet. 2:9; Luke 1:57; 1 Cor. 3:23. All Christ's subjects are volunteers, free-hearted, like those isles which wait for God's law, Isaiah 42:4, and 56:6; Zech. 8:21, "And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord Almighty: I will go also;" "From the womb of the morning, you have the dew of your youth," Psalm 110:3. Here is the success of Christ's office promised, both in the victorious subduing of his enemies, and in the cheerful willingness of his subjects, and in the wonderful numerousness of his people brought over to him, even like the innumerable drops of the morning dew.
Another promise of that great and complete success that God the Father has made for Jesus Christ in his mediatorial office, you have in Isaiah 49, from the 6th verse to the 14th verse: Christ shall have a people gathered to him, and a seed to serve him, "because he has made his soul an offering for their sins." The multitude of sinners brought over to Jesus
Christ, is the product of the atoning sacrifice which he has made for them, and the trophies of the victory that he has gotten by dying the death of the cross.
Thus you see that God the Father has not only engaged himself by compact to preserve Jesus Christ in his work, but he has also made to him several precious promises of preservation, protection, and success—so that the work of redemption shall be sure to prosper in his hand. And, to make these glorious promises the more valid and binding, God confirms them solemnly by an oath: Heb. 7:21, "This priest," Christ, "was made with an oath by him that said unto him, The Lord swore, and will not repent, You are a priest forever." God the Father foresaw from everlasting that Jesus Christ would so infinitely satisfy him and please him by his incarnation, obedience, and death, that thereupon he swears. But,
Fifthly, God the Father promises to Jesus Christ— rule, dominion, and sovereignty, Psalm 2:8-9. This sovereignty and rule is promised to Jesus Christ in Isaiah 40:10, "His arm shall rule for him." "He shall sit in judgment in the earth, and the isles shall wait for his law," Isaiah 42:4— not the Jews only, but the Gentiles also, the people of divers countries and nations shall willingly and readily receive and embrace his doctrine, and submit to his laws, and give up themselves to his rule. Micah 4:3, "He shall judge among many nations," that is, rule, order, command, and direct as a judge and a ruler among many nations. The conquests that Christ shall gain over the nations shall not be by swords and arms, but he shall bring them to a voluntary obedience and spiritual subjection by his Spirit and Gospel: John 3:35, "The Father loves the Son, and has given all things into his hand," that is, God the Father has given the rule and power over all things in heaven and earth to Jesus Christ. In carrying on the redemption of sinners, as the matter is accorded between the Father and the Son, so the redeemed are not left to themselves, but are put under Christ's charge and custody, who has "purchased them with his blood," God the Father having given him dominion over all that may contribute to help or hinder his people's happiness, that he may order them so as may be for their good. And this power he has as God with the Father, and as man and mediator by donation and gift from the Father, Mat. 28:18, and 2:3. Thus every believer's happiness is most firm and
sure, all things being wisely and faithfully transacted between the Father and the Son. As long as Jesus Christ has all power to defend his people, and all wisdom and knowledge to guide and govern his people, and all dominion to curb the enemies of his people, and a commission and charge to be answerable for them, we may roundly conclude of their eternal safety, security, and felicity, Col. 1:19, and 2:1. But,