Flavel, Fountain of Life, File 3.
( ...continued from File 2)
Sermon 3. Opens the Covenant of Redemption betwixt the Father and
the Redeemer.
Isa.53:12.
Therefore will I divide him [a portion] with the great, and he shall
divide the spoil with the strong; because he hath poured out his
soul unto death: and he was numbered with the transgressors; and he
bare the sin of many, and made intercession for the transgressors.
In this chapter, the gospel seems to be epitomised; the
subjectmatter of it is the death of Christ, and the glorious issue
thereof: by reading of it, the Eunuch of old, and many Jews since,
have been converted to Christ. Christ is here considered absolutely,
and relatively; Absolutely, and so his innocence is industriously
vindicated, ver. 9. Though he suffered grievous things, yet not for
his own sins, "for he had done no violence, neither was any deceit
in his mouth;" but relatively considered in the capacity of a surety
for us: so the justice of God is so fully vindicated in his
sufferings; ver. 6. "The Lord has laid upon him the iniquity of us
all." How he came to sustain this capacity and relation of a surety
for us, is in these verses plainly asserted to be by his compact and
agreement with his Father, before the worlds were made, verse 10,
11,12.
In this verse we have, 1. His work. 2. His reward. 3. The
respect or relation of each to the other. (1.) His work, which was
indeed a hard work, to pour out his soul unto death, aggravated by
the companions, with whom, being numbered with transgressors; the
capacity in which, bearing all the sins of the elect, "he bare the
sins of many in and by the manner of his bearing it, viz. meekly,
and forgivingly, "he made intercession for the transgressors;" This
was his work. (2.) The reward or fruit which is promised him for
this work, "therefore will I divide him a portion with the great,
and he will divide the spoil with the strong;" wherein is a plain
allusion to conquerors in war, for whom are reserved the richest
garments, and most honourable captives to follow the conqueror, as
an addition to his magnificence and triumph; these were wont to come
after them in chains, Isa. 45: 14. see Judges 5: 3 (3.) The respect
or relation betwixt that work and this triumph: some will have this
work to have no other relation to that glory, than a mere antecedent
to a consequent: others give it the respect and relation of a
meritorious cause to a reward. It is well observed by Dr. Featly,
that the Hebrew particle "lachen", which we render therefore, noting
order, is not worth so much contention about it, whether it be the
order of casualty, or mere antecedence; neither do I foresee any
absurdity in calling Christ's exaltation the reward and fruit of his
humiliation: however, it is plain, whether one or other, it is that
the Father here agrees and promises to give him, if he will
undertake the redemption of the elect, by pouring out his soul unto
death; of all which this is the plain result:
Doct. That the business of man's salvation was transacted upon
covenant terms, betwixt the Father and the Son, from all
eternity.
I would not here be mistaken, as though I were now to treat of
the covenant of grace, made in Christ betwixt God and us; it is not
the covenant of grace, but of redemption, I am now to speak to,
which differs from the covenant of grace, in regard of the federates
in this, it is God the Father, and Jesus Christ, that mutually
covenant; in that, it is God and man: they differ, also in the
receptive part, in this it is required of Christ that he should shed
his blood, in that it is required of us that we believe. They also
differ in their promises; in this, God promises to Christ a name
above every name, ample dominion from sea to sea; in that, to us,
grace and glory: so that these are two distinct covenants.
The substance of this covenant of redemption is, dialogue-wise,
expressed to us in Isa. 49, where, (as divines have well observed)
Christ begins, at the first and second verses, and shows his
commission, telling his Father, how he had both called, and prepared
him for the work of redemption; "The Lord has called me from the
womb - he has made my mouth like a sharp sword, and made me a
polished shaft", &c. q. d. by reason of that superabundant measure
of the spirit of wisdom and power wherewith I am anointed and
filled; my doctrine shall, as a sword, pierce the hearts of sinners;
yea, like an arrow, drawn to the head, strike deep into souls
standing at a great distance from God and godliness.
Having told God how ready, and fit he was for his service, he
will know of him what reward he shall have for his work, for he
resolves his blood shall not be undervalued; hereupon, verse 3, the
Father offers him the elect of Israel for his reward, bidding low at
first (as they that make bargains use to do) and only offers him
that small remnant, still intending to bid higher: But Christ will
not be satisfied with these, he values his blood higher than so:
therefore, in verse 4 he is brought in complaining, "I have laboured
in vain, and spent my strength for nought," q. d. This is but a
small reward for so great a suffering, as I must undergo; my blood
is much more worth than this comes to, and will be sufficient to
redeem all the elect dispersed among the isles of the Gentiles, as
well as the lost sheep of the house of Israel. Hereupon the Father
comes up higher, and tells him, he intends to reward him better than
so; and therefore, verse 6 says, "It is a light thing that thou
shouldst be my servant to raise up the tribes of Jacob, and to
restore the preserved of Israel; I will also give thee for a light
to the Gentiles, that thou mayest be my salvation to the ends of the
earth." Thus is the treaty carried on betwixt them, transacting it
after the manner of men.
Now, to open this great point, we will here consider, (1.) The
persons transacting one with another. (2.) The business transacted.
(3.) The quality and manner of the transaction, which is federal.
(4.) The articles to which they agree. (5.) How each person performs
his engagement to the other. And, Lastly, The antiquity or eternity
of this covenant transaction.
(1.) The persons transacting and dealing with each other in
this covenant; and indeed they are great persons, God the Father,
and God the Son, the former as a Creditor, and the latter as a
Surety. The Father stands upon satisfaction, the Son engages to give
it. If it be demanded, why the Father and the Spirit might not as
well have treated upon our redemption, as the Father and Son! It is
answered, Christ is the natural Son of God, and therefore fittest to
make us the adopted sons of God. Christ also is the middle person in
the Trinity, and therefore fittest to be the mediator and middle
person betwixt us and God. The Spirit has another office assigned
him, even to apply, as Christ's vicegerent, the redemption designed
by the Father, and purchased by the Son for us.
(2.) The business transacted betwixt them; and that was the
redemption and recovery of all God's elect: our eternal happiness
lay now before them, our dearest and everlasting concerns were now
in their hands: the elect (though not yet in being) are here
considered as existent, yea, and as fallen, miserable, forlorn
creatures: How these may again be restored to happiness (salva
justitia Dei) without prejudice to the honour, justice and truth of
God; this, this is the business that lay before them.
(3.) For the manner, or quality of the transaction, it was
federal, or of the nature of a covenant; it was by mutual
engagements and stipulations, each person undertaking to perform his
part in order to our recovery.
We find each person undertaking for himself by solemn promise;
the Father promiseth that he will "hold his hand, and keep him,"
Isa. 42: 6. The Son promiseth, he will obey his Father's call to
suffering, and not "be rebellious," Isa. 50: 5. And, having
promised, each holds the other to his engagement. The father stands
upon the satisfaction promised him; and, when the payment was
making, he will not abate him one earthing, Rom. 8: 32. "God spared
not his own Son," i. e. he abated nothing of the full price he was
to have at his hands for us.
And as the Father stood strictly upon the terms of the
covenant, so did Christ also; John 17: 45. "I have glorified thee on
earth, (saith he to the Father) I have finished the work thou gavest
me to do; and now, Father, glorify me with thine own self." As if he
had said, Father, the work is done, now where is the wages I was
promised? I call for glory as my due, as much my due as the hire of
the labourer is his due, when his work is done.
4. More particularly; we will next consider the articles to
which they do both agree; or, what it is that each person does for
himself promise to the other. And, to let us see how much the
Father's heart is engaged in the salvation of poor sinners, there
are five things which he promiseth to do for Christ, if he will
undertake that work.
First, He promiseth to invest him, and anoint him to a
threefold office, answerable to the misery that lay upon the elect
as so many bars to all communion with, and enjoyment of God; for, if
ever man be restored to that happiness, the blindness of his mind
must be cured, the guilt of sin expiated, and his captivity to sin
led captive: answerably, Christ must, "of God, be made unto us,
wisdom, righteousness, sanctification and redemption," 1 Cor. 1: 30.
And he is made so to us as our Prophet, Priest, and King; but he
could not put himself into either of these; for if so, he had acted
without commissions and consequently all he did had been invalid;
Heb. 5: 5. "Christ glorified not himself to be made an High-Priest,
but he that said unto him, Thou art my Son". A commission therefore
to act authoritatively, in these offices, being necessary to our
recovery, the Father engages to him to seal him such a threefold
commission.
He promiseth to invest him with an eternal and royal
Priesthood, Psal. 110: 4. "The Lord has sworn, and will not repent;
Thou art a priest forever, after the order of Melchisedec." This
Melchisedec being King of Righteousness, and king of Salem, that is,
Peace, had a royal priesthood; and his descent not being reckoned,
it had an adumbration of eternity in it, and so was more apt to type
and shadow forth the priesthood of Christ than Aaron's was, Heb. 7:
16, 17, 24, 25, as the apostle accommodates them there.
He promiseth moreover to make him a Prophet, and that an
extraordinary one, even the Prince of prophets; the chief Shepherd,
as much superior to all others, as the sun is to the lesser stars;
so you have it, Isa. 42: 6, 7. "I will give thee for a light to the
Gentiles, to open the blind eyes," &c.
And not only so, but to make him king also, and that of the
whole empire of the world; so Psal. 2: 6, 7, 8. "Ask of me, and I
will give thee the Heathen for thine inheritance, and the utmost
ends of the earth for thy possession." Thus he promiseth to qualify
and furnish him completely for the work, by his investiture with
this threefold office.
Secondly, And forasmuch as he knew it was a hard and difficult
work his Son was to undertake, a work that would have broken the
backs of all the angels in heaven, and men on earth, had they
engaged in it; therefore he promiseth to stand by him, and assist
and strengthen him for it: so, Isa. 42: 5, 6, 7. "I will hold thy
hand," or take hold of thee with my hands, for so it may be
rendered, i. e. I will underprop and support thy humanity, when it
is even overweighted with the burden that is to come upon it, and
ready to sink down under it; for so you know the case stood with
him, Mark 14: 34, and so it was foretold of him, Isa. 53: 7. "He was
oppressed," &c. and indeed the humanity needed a prop of no less
strength than the infinite power of the Godhead: the same promise
you have in the first verse also, "Behold my servant whom I uphold."
Thirdly, He promiseth to crown his work with success, and bring
it to an happy issue, Isa. 53: 10. "He shall see his seed, he shall
prolong his days, and the pleasure of the Lord shall prosper in his
hand." He shall not begin, and not finish; he shall not shed his
invaluable blood upon hazardous terms; but shall see and reap the
sweet fruits thereof; as the joyful mother forgets her pangs, when
she delightfully embraces and kisses her living child.
Fourthly, The Father promiseth to accept him in his work,
though millions should certainly perish, Isa. 49: 4. "Surely (saith
he) my work is with the Lord." And, verse 5. "I shall be glorious in
the eyes of the Lord." His faith has therein respect to this compact
and promise. Accordingly the Father manifests the satisfaction he
had in him, and in his work, even while he was about it upon the
earth, when there came such a "voice from the excellent glory,
saying, This is my beloved Son, in whom I am well pleased."
Fifthly, As he engaged to reward him highly for his work, by
exalting him to singular and super-eminent glory and honour, when he
should have dispatched and finished it. So you read, Psal. 2: 7. "I
will declare the decree; the Lord has said unto me, Thou art my Son,
this day have I begotten thee." It is spoken of the day of his
resurrection, when he had just finished his sufferings. And so the
apostle expounds and applies it, Acts 13: 32, 33. For then did the
Lord wipe away the reproach of his cross, and invested him with such
glory, that he looked like himself again. As if the Father had said,
now thou hast again recovered thy glory, and this day is to thee as
a new birth-day.
These are the encouragements and rewards proposed and promised
to him by the Father. This was the "joy set before him", (as the
apostle phraseth it in Heb. 12: 2.) which made him so patiently to
"endure the cross, and despise the shame."
And in like manner Jesus Christ restipulates, and gives his
engagement to the Father; that, upon these terms, he is content to
be made flesh, to divest, as it were, himself of his glory, to come
under the obedience and malediction of the law, and not to refuse
any, the hardest sufferings it should please his Father to inflict
on him. So much is implied in Isa. 50: 5, 6, 7. "The Lord has opened
mine ear, and I was not rebellious, neither turned away back; I gave
my back to the smilers, and my cheeks to them that pulled off the
hair; I hid not my face from shame and spitting: For the Lord God
will help me, therefore shall I not be confounded; I have set my
face as a flint, and I know that I shall not be ashamed." When he
saith, I was not rebellious, "mariti", he meaneth, I was most
heartily willing, and content to accept the terms; for there is a
Meiosis in the words, and much more is intended than expressed. And
the sense of this place is well delivered to us in other terms,
Psal. 40: 6, 7, 8, 9, 10. "Then said I, Lo I come, I delight to do
thy will, O God, thy law is within my heart." O see with what a full
consent the heart of Christ closeth with the Father's offers and
proposals; like some echo, that answers your voice twice or thrice
over. So does Christ here answer his Father's call, "I come, I
delight to do thy will; yea, thy law is in my heart." And thus you
see the articles to which they both subscribed, or the terms they
agreed on.
(5.) I will briefly show how these articles, and agreements
were on both parts, performed, and that precisely and punctually.
For, (1.) The Son having thus consented, accordingly he applies
himself to the discharge of his work. He took a body, in it
fulfilled all righteousness, even to a little, Matth. 3: 15. And at
last his out was made an offering for sin, so that he could say as
it is, John 17: 4. "Father, I have glorified thee on earth, I have
finished the work thou gavest me to do." He went through all the
parts of his active, and passive obedience, cheerfully and
faithfully. (2.) The Father made good his engagements to Christ, all
along, with no less faithfulness than Christ did his. He promised to
assist, and hold his hand, and so he did; Luke 22: 43, "And there
appeared to him an angel from heaven, strengthening him." That was
one of the sorest brunts that ever Christ met with; this was
seasonable aid and succour. He promised to accept him in his work,
and that he should be glorious in his eyes; so he did: for he not
only declared it by a voice from heaven, Luke 3: 22!. "Thou art my
beloved Son, in whom I am well pleased:" But it was fully-declared
in his resurrection and ascension, which were a full discharge and
justification of him. He promised him that "He should see his seed,"
and so he did; for his very birth-dew was as the dew of the morning;
and ever since his blood has been fruitful in the world. He promised
gloriously to reward and exalt him; and so he has, Phil. 2: 9, 10,
11, and that highly and super-eminently, "giving him a name above
every name in heaven and earth." Thus were the articles performed.
(6.) Lastly, When was this compact made betwixt the Father and
the Son? I answer, it bears date from eternity. Before this world
was made, then were his delights in us, while as yet we had no
existence, but only in the infinite mind and purpose of God, who had
decreed this for us in Christ Jesus, as the apostle speaks, 2 Tim.
1: 9. What grace was that which was given us in Christ before the
world began, but this grace of redemption, which was from
everlasting thus contrived and designed for us, in that way which
has been here opened? Then was the council, or consultation of peace
betwixt them both, as some take that scripture, Zech. 6: 13.
Next let us apply it to ourselves.
Use 1. The first use that offers itself to us from hence, is
the abundant security that God has given the elect for their
salvation, and that not only in respect of the covenant of grace
made with then, but also of this covenant of redemption made with
Christ for them; which indeed is the foundation of the covenant of
grace. God's single promise is security enough to our faith, his
covenant of grace adds, ex abundanti, farther security; but both
these viewed as the effects and fruits of this covenant of
redemption, make all fast and sure. In the covenant of grace, we
question not the performance on God's part, but we are often
stumbled at the grand defects on our parts. But when we look to the
covenant of redemption there is nothing to stagger our faith, both
the federates being infinitely able and faithful to perform their
parts; so that there is no possibility of a failure there. Happy
were it, if puzzled and perplexed Christians would turn their eyes
from the defects that are in their obedience, to the fulness and
completeness of Christ's obedience; and see themselves complete in
him, when most lame and defective in themselves.
Use 2. Hence also to be informed, that God the Father, and God
the Son, do mutually rely and trust to one another in the business
of our redemption. The Father relies upon the Son for the
performance of his part; as it is, Isa. 42: 1, " Behold my servant,
whom I uphold." Montanus turns it, on whom I lean or depend. As if
the Father had said, behold what a faithful servant I have chosen,
in whom my soul is at rest: I know he will go through with his work,
I can depend upon him. And, to speak plain, the Father so far
trusted Christ, that upon the credit of his promise to come into the
world, and in the fulness of time to become a sacrifice for the
elect, he saved all the Old Testament saints, whose faith also
respected a Christ to come; with reference whereto, it is said, Heb.
11: 39, 40. "That they received not the promises, God having
provided some better things for us, that they without us should not
be made perfect," i. e. without Jesus Christ manifested in the
flesh, in our times, though believed on, as to come in the flesh, in
their times. And as the Father trusted Christ, so does Christ, in
like manner, depend upon, and trust his Father. For, having
performed his part, and left the world again, he now trusteth his
Father for the accomplishment of that promise made him, Isa. 53: 10.
"That he shall see his seed," &c. He depends upon his Father for all
the elect that are left behind, yet unregenerated, as well as those
already called, that they shall be all preserved unto the heavenly
kingdom, according to that, John 17: 11. "And now I am no more in
the world, but these are in the world; and I come unto thee: holy
Father, keep, through thine own name, those whom thou hast given
me." And can it be imagined, that the Father will fail in his trust,
who every way acquitted himself so punctually to the Son? It cannot
be.
Use 3. Moreover, hence we infer the validity and unquestionable
success of Christ's intercession in heaven for believers. You read,
Heb. 7: 25. "That he ever lives to make intercession; and, Heb. 12:
24. "That his blood speaks for good things for them." Non, that his
blood shall obtain what it pleads in heaven for, is undoubted, and
that from the consideration of this covenant of redemption. For here
you see that the things he now asks of his Father, are the very same
which his Father promised him, and covenanted to give him, before
this world was. So that, besides the interest of the person, the
very equity of the matter speaks its success, and requires
performance. Whatever he asks for us, is as due to him as the wages
of the hireling, when the work is ended; if the work be done, and
done faithfully, as the Father has acknowledged it is, then the
reward is due, and due immediately; and no doubt but he shall
receive it from the lands of a righteous God.
Use 4. Hence, in like manner, you may be informed of the
consistency of grace with full satisfaction to the justice of God.
The apostle, 2 Tim. 1: 9. tells us, "We are saved according to his
own purpose and grace, which was given us in Jesus Christ before the
world began." i. e. According to the gracious terms of this covenant
of redemption; and yet you see notwithstanding, how strictly God
stands upon satisfaction from Christ; so then, grace to us, and
satisfaction to justice, are not so inconsistent as the Socinian
adversaries would make them; what was debt to Christ, is grace to
us: when you hear men cry out, Here is grace indeed! pay me all, and
I will forgive you; remember, how all mouths are stopped with that
one text, Rom. 3: 24. "Being justified freely by his grace;" and yet
he adds, "through the redemption that is in Christ."
Use 5. Again, Hence judge of the antiquity of the love of God
to believers! what an ancient friend he has been to us; who loved
us, provided for us, and contrived all our happiness, before we
were, yea, before the world was. We reap the fruits of this covenant
now, the seed whereof was sown from eternity; yea, it is not only
ancient, but also most free: no excellencies of ours could engage
the love of God; for as yet we were not.
Use 6. Hence judge, How reasonable it is that believers should
embrace the hardest terms of obedience unto Christ, who complied
with such hard terms for their salvation: they were hard and
difficult terms indeed, on which Christ received you from the
Father's hand: it was, as you have heard, to pour out his soul unto
death, or not to enjoy a soul of you. Here you may suppose the
Father to say, when driving his bargain with Christ for you:
Father. My son, here is a company of poor miserable souls, that
have utterly undone themselves, and now lie open to my justice!
Justice demands satisfaction for them, or will satisfy itself in the
eternal ruin of them: What shall be done for these souls And thus
Christ returns.
Son. O my Father, such is my love to, and pity for them, that
rather than they shall perish eternally, I will be responsible for
them as their Surety; bring in all thy bills, that I may see what
they owe thee; Lord, bring them all in, that there may be no
after-reckonings with them; at my hand shalt thou require it. I will
rather choose to suffer thy wrath than they should suffer it: upon
me, my Father, upon me be all their debt.
Father. But, my Son, if thou undertake for them, thou must
reckon to pay the last mite, expect no abatements; if I spare them,
I will not spare thee.
Son. Content, Father, let it be so; charge it all upon me, I am
able to discharge it: and though it prove a kind of undoing to me,
though it impoverish all my riches, empty all my treasures, (for so
indeed it did, 2 Cor. 8: 9. "Though he was rich, yet for our sakes
he became poor") yet I am content to undertake it. Blush, ungrateful
believers, O let shame cover your faces; judge in yourselves now,
has Christ deserved that you should stand with him for trifles, that
you should shrink at a few petty difficulties, and complain, this is
hard, and that is harsh? O if you knew the grace of our Lord Jesus
Christ in this his wonderful condescension for you, you could not do
it.
Use 7. Lastly, How greatly are we all concerned, to make it
sure to ourselves, that we are of this number which the Father and
the Son agreed for before the world was; that we were comprehended
in Christ's engagement and compact with the Father?
Obj. Yea, but you will say, who can know that, there were no
witnesses to that agreement.
Sol. Yes, We may know, without ascending into heaven, or prying
into unrevealed secrets, that our names were in that covenant, if,
(1.) You are believers indeed; for all such the Father then gave to
Christ, John 17: 8. "The men that thou gavest me (for of them he
spake immediately before) they have believed that thou didst send
me." (2.) If you savingly know God in Jesus Christ, such were given
him by the Father, John 17: 6. "I have manifested thy name unto the
men thou gavest me." By this they are discriminated from the rest,
verse 25. "The world has not known thee, but these have known," &c.
(3.) If you are men and women of another world; John 17: 16, "They
are not of the world, as I am not of the world." May it be said of
you, as of dying men, that you are not men and women for this world,
that you are crucified and dead to it, Gal. 6: 14, that you are
strangers in it? Heb. 11: 13, 14. (4.) If you keep Christ's word,
John 17: 6. "Thine they were, and thou gavest them me; and they have
kept thy word." By keeping his word, understand the receiving of the
word, in its sanctifying effects and influences into your hearts,
and your perseverance in the profession and practice of it to the
end, John 17: 17, "Sanctify them through thy truth, thy word is
truth". John 15: 7, "If ye abide in me, and my words abide in you,
ye shall ask what ye will." Blessed and happy is that soul upon
which these blessed characters appear, which our Lord Jesus has laid
so close together, within the compass of a few verses, in this 17th
chapter of John. These are the persons the Father delivered unto
Christ, and he accepted from the Father, in this blessed covenant.
(continued in file 4...)
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