03 The Covenant of Grace and its Mediator

The Covenant of Grace and its Mediator 1. The Covenant of Grace Question 20: Did God leave all mankind to perish in the estate of sin and misery?

Answer: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer.

"I will make an everlasting covenant with you." Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go upon is, that there is a new covenant ratified between God and the elect.

What is the new covenant?

It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people.

What names are given to the covenant?

(1.) It is called the covenant of peace in Ezekiel 37:26, because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity. God did not love us, for a creature that offends God by its sin, cannot be loved by a holy God. Also, we did not love him, since a God who condemns cannot be loved by a guilty creature; so that there was war on both sides. But God has found out a way in the new covenant to reconcile differing parties, so that it is fitly called the covenant of peace.

(2.) It is called a covenant of grace, and well it may; for,

(1) It was of grace, that, when we had forfeited the first covenant, God should enter into a new one, after we had cast away ourselves. The covenant of grace is as a plank after shipwreck. Oh the free grace of God, that he should parley with sinners, and set his wisdom and mercy to work, to bring rebels into the bond of the covenant!

(2) It is a covenant of grace, because it is a royal charter, all made up of terms of grace; that "God will cast our sins behind his back;" that "he will love us freely;" that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant. Ezekiel 36:27. All this is pure grace!

WHY should God make a covenant with us?

It is out of indulgence, favor, and regard to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God’s entering into a covenant with us, to be our God, is a dignity he puts upon us. A covenant is the mark of distinction between God’s people and heathens. "I will establish my covenant with you." When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, as being amazed that the God of glory should bestow such a favor upon him. Genesis 17:2.

God makes a covenant with us, to tie us fast to him; as it is called in Ezekiel, the "bond of the covenant." God knows we have slippery hearts, therefore he will have a covenant to bind us. It is horrid impiety to go away from God, after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be burnt alive. It is perjury to depart from God after solemn covenant.

How does the covenant of grace differ from the first covenant made with Adam?

(1.) The TERMS of the first covenant were more strict and severe. For,

(a) The least failing would have made the covenant with Adam null and void—but many failings do not annul the covenant of grace. I grant, the least sin is a trespass upon the covenant—but it does not make it null and void. There may be many failings in the marital relation—but every failing does not break the marriage bond. It would be dreadful, if, as oft as we break covenant with God—that he should break covenant with us; but God will not take strict justice with every failing—but in "anger remember mercy."

(b) The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut; but the new covenant allows the sinner a remedy. It leaves room for repentance, and provides a mediator. "Jesus the mediator of the new covenant." Hebrews 12:24.

(2.) The first covenant ran all upon "working," the second is upon "believing." Romans 4:5. But are not works required in the covenant of grace?

Yes. "This is a faithful saying, that those who believe in God, should be careful to maintain good works." But the covenant of grace does not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second covenant, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first covenant, they were required to the justification of our persons; in the new covenant, to the manifestation of our grace.

What is the condition of the covenant of grace? The main condition is FAITH. "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God-- not by works, so that no one can boast." Ephesians 2:8-9. "Jesus said to the woman—Your faith has saved you; go in peace." Luke 7:50.

Why is faith more the condition of the new covenant, than any other grace? To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, "It is my righteousness which has saved me!" But if it is of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ! Faith is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant.

If faith is the condition of the covenant of grace, it excludes desperate presumptuous sinners from the covenant. They say there is a covenant of grace, and they shall be saved even if they have no faith. But the condition of the covenant is faith, and if you have no faith, you have no more to do with the covenant, than a foreigner has to do with the city charter.

Use one: Of INFORMATION. See the amazing goodness of God, to enter into covenant with us! He never entered into covenant with angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocence—but more so when we were in a state of enmity. In this covenant of grace, we may see the cream of God’s love, and the working of his affections to sinners. This is a marriage covenant. "I am married to you—says the Lord." Jeremiah 3:14. In the new covenant, God makes himself over to us, and what can he give more? He makes over his promises to us, and what better bonds can we have?

Use two: Of TRIAL. Whether we are in covenant with God. There are three characteristics of God’s covenant people.

(1.) God’s covenant people are a HUMBLE people. "Be clothed with humility." 1 Peter 5:5. God’s people esteem others better than themselves; they shrink into nothing in their own thoughts. Php 2:3. David cries out, "I am a worm, and no man:" Psalms 22:6. Though a saint, though a king—yet a worm! When Moses’ face shined, he covered it with a veil. When God’s people shine most in grace, they are covered with the veil of humility. Pride excludes from the covenant, for "God resists the proud." Surely, such as whom God resist, He will not take to be with Himself in glory. Abraham the father of the faithful, confesses, "I am nothing but dust and ashes." Genesis 18:27.

(2.) A people in covenant with God are a WILLING people. Though they cannot serve God perfectly--they serve Him willingly. They do not grudge God a little time spent in his worship. They do not murmur at sufferings. They will go through a sea and a wilderness—if God calls. "Your people shall be a willing people." This spontaneity and willingness is from the attractive power of God’s Spirit. The Spirit does not force--but sweetly draws the will. This willingness in makes all our services accepted. God does sometimes accept of willingness without the work--but never the work without willingness.

(3.) God’s covenant people are a CONSECRATED people. They have "holiness to the Lord" written upon them. "You are a holy people to the Lord your God." Deuteronomy 7:6. God’s covenant people are separated from the world, and sanctified by the Spirit. The priests under the law were not only to wash in the great laver—but were arrayed with glorious apparel. Exodus 28:2. This was typical, to show God’s people are not only washed from gross sins—but adorned with holiness of heart. They bear not only God’s name—but His image. Tamerlane refused a pot of gold, when he saw it had not his father’s stamp upon it—but the Roman stamp. Holiness is God’s stamp; if he does not see this stamp upon us, he will not own us for his covenant people.

Use three: Of EXHORTATION. To such as are out of covenant—labor to get into covenant, and have God for your God. How glad would the old world have been of an ark! How industrious should we be to get within the ark of the covenant!

(1.) Consider—the misery of such as live and die outside of covenant with God. Such have none to go to in an hour of distress. When conscience accuses, when sickness approaches (which is but a harbinger to bespeak a lodging for death), then what will you do? Where will you flee? Will you look to Christ for help? He is a mediator only for such as are in covenant. Oh, how will you be filled with horror and despair! and be as Saul, when he said, "The Philistines make war against me, and the Lord has departed!" Until you are in covenant with God—there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark. This was to show, that the mercy of God reaches no further than the covenant.

(2.) Consider—the excellency of the covenant of grace.

1. It is a better covenant than the covenant made with Adam—because it is more friendly and acceptable. Those services which would have been rejected in the first covenant are accepted in the second covenant. Here God accepts of the will for the deed, 2 Corinthians 8:12; here sincerity is crowned in the covenant of grace. Wherein we are weak, God will give strength; and wherein we come short, God will accept of a surety.

2. It is a better covenant—because it is surer. "You have made with me an everlasting covenant, ordered in all things—and sure." The first covenant was not sure, it stood upon a tottering foundation of works. Adam had no sooner a stock of righteousness to trade with—than he lost it! But the covenant of grace is sure; it is confirmed with God’s decree, and it rests upon two mighty pillars—the oath of God, and the blood of God.

3. It is a better covenant—because it has better privileges. The covenant of grace brings great blessings. Our nature now is more ennobled, we are raised to higher glory than in innocence, we are advanced to sit upon Christ’s throne. Revelation 3:21. We are, by virtue of the covenant of grace, nearer to Christ than the angels! They are his friends, we his spouse! God is willing to be in covenant with you. Why does God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant?

I would gladly be in covenant with God—but I have been a great sinner, and I fear God will not admit me into covenant.

If you see your sins, and loathe yourself for them, God will take you into covenant. "I, even I, am he who blots out your transgressions." As the sea covers great rocks, so God’s covenant mercy covers great sins. Some of the Jews who crucified Christ, had their sins washed away in his blood. But I am not worthy that God should admit me into covenant.

It never came into God’s thoughts to make a new covenant upon terms of worthiness. If God should show mercy to none but such as are worthy, then must he show mercy to none! But it is God’s design in the new covenant— to advance the riches of grace, to love us freely; and when we have no worthiness of our own, to accept us through Christ’s worthiness. Therefore let not unworthiness discourage you; it is not unworthiness which excludes any from the covenant—but unwillingness.

What shall we do that we may be in covenant with God?

(1.) Seek God by prayer. "Demand compassion from the Lord," Augustine. "Lord, be my God in covenant." The Lord has made an express promise, that, upon our prayer to him, the covenant should be ratified, he will be our God, and we shall be his people. "They will call on My name, and I will answer them. I will say: They are My people, and they will say: The Lord is our God." Zechariah 13:9. Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial.

(2.) If you would be in covenant with God, break off the covenant with sin. Before the marriage-covenant, there must be a divorce. "If you are returning to the Lord with all your hearts, then rid yourselves of the foreign gods and the Ashtoreths and commit yourselves to the Lord and serve him only, and he will deliver you out of the hand of the Philistines." 1 Samuel 7:3. Will any king enter into covenant, with that man who is in league with his enemies?

(3.) If you would enter into the bond of the covenant, get faith in the blood of the covenant. Christ’s blood is the blood of atonement. Believe in this blood—and you are safely arked in God’s mercy! "You are made near by the blood of Christ."

Use four: Of COMFORT to such as can make out their covenant interest in God.

(1.) You that are in covenant with God, all your sins are pardoned. Pardon is the crowning mercy. "Who forgives your iniquity, who crowns you." This is a branch of the covenant. "I will be their God, and I will forgive their iniquity." Sin being pardoned, all wrath ceases. How terrible is it when but a spark of God’s wrath flies into a man’s conscience! But sin being forgiven, there is no more wrath. God does not appear now in the fire or earthquake—but covered with a rainbow full of mercy!

(2.) All your temporal mercies are fruits of the covenant. Wicked men have mercies by Providence, not by virtue of a covenant; they have their mercies with God’s leave, not with his love. But such as are in covenant have their mercies sweetened with God’s love—and they swim to them in the blood of Christ! As Naaman said to Gehazi, "Take two talents," so says God to such as are in covenant, take two talents, take health—and take Christ with it; take riches—and take my love with them; take the venison—and take the blessing with it; take two talents.

(3.) You may upon all occasions plead the covenant. If you are haunted with temptations, plead the covenant, "Lord, you have promised to bruise Satan under my feet shortly; will you allow your child to be thus harassed? Take off the roaring lion." If in need, plead the covenant, "Lord, you have said, I shall lack no good thing; will you save me from hell, and not from poverty? will you give me a kingdom, and deny me daily bread?"

(4.) If in covenant with God, all things shall co-operate for your good. Psalms 25:10. Not only golden paths—but his bloody paths are for good. Every wind of Providence shall blow them nearer heaven. Affliction shall humble and purify. Hebrews 12:10. Out of the bitterest medicine, God distills your salvation. Afflictions add to the saints, glory. The more the diamond is cut, the more it sparkles; the heavier the saints’ cross is, the heavier shall be their crown.

(5.) If you are in covenant once, then forever in covenant. The text calls it an "everlasting covenant." Such as are in covenant are elected; and God’s electing love is unchangeable. "I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their heart, that they shall not depart from me." Jeremiah 32:40. God will so love the saints, that he will not forsake them; and the saints shall so fear God that they shall not forsake him. It is a covenant of eternity. It must be so; for whom is this covenant made with? Is it not with believers? and have not they coalition and union with Christ? Christ is the head, they are the body. Ephesians 1:22-23. This is a near union, much like that union between God the Father and Christ. "As you, Father, are in me, and I in you, that they also may be one in us." John 17:21. Now, the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; so that you may die with comfort.

(6.) You are in covenant with God, and you are going to your God. Behold a death-bed cordial; death breaks the union between the body and the soul—but perfects the union between Christ and the soul. This has made the saints desire death as the bride the wedding-day. Php 1:23. "Lead me, Lord, to that glory," said one, "a glimpse whereof I have seen, as in a glass darkly."

Use five: Of DIRECTION. To show you how you who have tasted of covenant-mercy should walk, and live as a people in covenant with God. As you differ from others in respect of dignity, so you must in point of life-style.

(1.) You must love this God. God’s love to you calls for love. It is Amor gratiatus—a free love. Why should God pass by others, and take you into a league of friendship with himself? In the law, God passed by the lion and eagle, and chose the dove; so he passes by the noble and mighty. It is Amor plenus—a full love. When God takes you into covenant, you are his Hephzihah; Isaiah 62:4; his delight is in you; he gives you the key of all his treasure, he heaps pearls upon you, he settles heaven and earth upon you; he gives you a bunch of grapes by the way, and says, "Son, all I have is yours!" And does not all this call for love? Who can tread upon these hot coals, and his heart not burn in love to God?

(2.) Walk holily. The covenant has made you a royal nation, therefore be a holy people. Shine as lights in the world; live as earthly angels. God has taken you into covenant, that you and he may have communion together; and what is it that keeps up your communion with God, but holiness?

(3.) Walk thankfully. Psalms 103:1. God is your God in covenant; he has done more for you than if he had made you ride upon the high places of the earth, and given you crowns and scepters! Oh take the cup of salvation, and bless the Lord! Eternity will be little enough to praise him. Musicians love to play on their music where there is the loudest sound, and God loves to bestow his mercies where he may have the loudest praises. You that have angels’ reward—do angels, work. Begin that work of praise here, which you hope to be always doing in heaven.

2. Christ, the MEDIATOR of the Covenant "Jesus the Mediator of the New Covenant." Hebrews 12:24

Jesus Christ is the sum and quintessence of the gospel! He is the wonder of angels; and the joy and triumph of saints. The name of Christ is sweet—it is as music in the ear, honey in the mouth, and a cordial at the heart!

I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, "Jesus the Mediator of the new covenant."

There are several names and titles in Scripture given to Christ, as the great restorer of mankind:

[1] Sometimes he is called a SAVIOR. "His name shall be called Jesus." Matthew 1:21. The Hebrew word for JESUS signifies a Savior, and whom he saves from hell, he saves from sin; where Christ is a Savior he is a sanctifier. "He shall save his people from their sins." Matthew 1:21. There is no other Savior. "Neither is there salvation in any other." Acts 4:12. As there was but one ark to save the world from drowning—so there is but one Jesus to save sinners from damning. As Naomi said to her daughters-in-law, "Are there yet any more sons in my womb?" Ruth 1:11, so has God no other sons in the womb of his eternal decree, to be saviors to us, besides Christ. "Where shall wisdom be found? The depth says, It is not in me; and the sea says, It is not with me." Where shall salvation be found? The angel says, It is not in me; mortality says, It is not in me; the ordinance says, It is not in me. Christ alone is the well-spring of life; the ordinance is the conduit-pipe which conveys salvation—but Christ is the spring which feeds it. "Neither is there salvation in any other."

[2] Sometimes Christ is called a REDEEMER. "The Redeemer shall come to Zion." Some understand it of Cyrus, others of an angel; but the most ancient Jewish doctors understood it of Christ, the Redeemer of the elect. "My Redeemer lives." The Hebrew word for Redeemer signifies such a one as is near akin, and has right to redeem a mortgage; so Christ is near of kin to us, being our elder brother, therefore has the best right to redeem us.

[3] Christ is called a MEDIATOR in the text. "Jesus the Mediator of the new covenant." The Greek word for Mediator signifies a middle person, one who makes up the breach between two disagreeing parties. God and we were at variance by sin; now Christ mediates and becomes umpire between us; he reconciles us to God through his blood, therefore he is called the Mediator of the new covenant. There is no way of communion and fellowship between God and man, but in and through a Mediator. Christ takes away the enmity in us, and the wrath of God, and so makes peace between us and God. Nor is Christ a Mediator of reconciliation only—but intercession. "Christ has entered, not into the holy place made with hands—but into heaven itself, now to appear in the presence of God for us." When the priest had slain the sacrifice, he was to go with the blood before the altar and mercy-seat, and show it to the Lord. Now, in Christ, our blessed Mediator, consider two things. 1. His person. 2: His graces.

I. Christ’s PERSON. His person is amiable; he is made up of all love and beauty. He is the effigy of his Father. "The express image of his person." Consider, [1] Christ’s person in two NATURES.

(1.) Look upon his HUMAN nature as incarnate. Some deny his human nature; but John 1:14 says "The Word was made flesh." It is spoken of Christ the promised Messiah. Christ took our flesh, that the same nature which sinned, might suffer; and "The Word was made flesh," that through the glass of his human nature we might look upon God.

Why is Christ called the Word?

Because, as a word is the revealer of the mind, and manifests what is in a man’s heart; so Jesus Christ reveals his Father’s mind to us concerning the great matters of our salvation. John 1:18. Were it not for Christ’s manhood, the sight of the Godhead would be formidable to us; but through Christ’s flesh we may look upon God without terror. And Christ took our flesh—that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted. "He knows our frame." And he took our flesh, that he might (as Augustine says) ennoble our human nature with honor. Christ having married our flesh, has exalted it above the angelic nature.

(2.) Look upon Christ’s DIVINE nature. Christ may be fitly compared to Jacob’s ladder, which reaches from earth to heaven. Genesis 28:12. Christ’s human nature was the foot of the ladder, which stood upon earth; his divine nature the top of the ladder, which reaches to heaven. This being a grand article of our faith I shall amplify it. I know the Arians, Socinians, and Ebionites would rob Christ of the best jewel of his crown, his Godhead; but the Apostolic, Nicene, Athanasian creeds, affirm Christ’s Deity. The Scripture is clear for it. He is called "the mighty God." "And in him dwells the fullness of the Godhead." He is of the same nature and essence with the Father. Is God the Father called Almighty? So is Christ. "The Almighty." Revelation 1:8. Is God the Father the heart-searcher? So is Christ. "He knew their thoughts." John 2:25. Is God the Father omnipresent? So is Christ. "The Son of Man who is in heaven." John 3:13. Christ as God was then in heaven, when as man he was upon the earth. Is Christ eternal? Christ is the everlasting Father, Isaiah 9:6, may be urged against the Cerinthian heretics, who denied the pre-existence of Christ’s Godhead, and held that Christ had no being until he derived it from the Virgin Mary. Does divine worship belong to the first person in the Trinity? So it does to Christ. John 5:23. "Let all the angels of God worship him." Hebrews 1:6. Is creation proper to the Deity? this is a flower of Christ’s crown. "By him were all things created." Colossians 1:16. Is prayer proper to the Deity? this is given to Christ. "Lord Jesus, receive my spirit." Is faith and trust peculiar to God the Father? this is given to Christ. "You believe in God, believe also in me." Christ must needs be God, not only that the divine nature might support the human from sinking under God’s wrath—but also to give value and weight to his sufferings.

Christ being God, his death and passion are meritorious. Christ’s blood is called sanguis Dei, the blood of God, in Acts 20:28, because the person who was offered in sacrifice was God as well as man. This is an invincible support to believers; it was God who was offended, and it was God who satisfied. Thus Christ’s person is in two natures.

[2] Consider Christ’s two natures in one person, God-man. "God manifest in the flesh." 1 Timothy 3:16. Christ had a twofold substance, divine and human—yet not a twofold subsistence; both natures make but one Christ. A scion may be grafted into another tree — like a pear-tree into an apple tree; which, though it bears different fruits, is but one tree; so Christ’s manhood is united to the Godhead in an ineffable manner; yet though there are two natures—yet but one person. This union of the two natures in Christ was not by transmutation, the divine nature changed into the human, or the human into the divine; nor by mixture, the two natures mingled together, as wine and water are mixed; but both the natures of Christ remain distinct, and yet make not two distinct persons—but one person; the human nature not God—yet one with God.

II. Consider Christ, our Mediator, in his GRACES. These are the sweet savor of his ointments, which make the virgins love him. Christ, our blessed Mediator, is said to be "full of grace and truth." John 1:14. He had the anointing of the Spirit without measure. John 3:34. Grace in Christ is after a more eminent and glorious manner, than it is in any of the saints.

[1] Jesus Christ, our Mediator, has PERFECTION in every grace. Colossians 1:19. He is a panoply, treasury and storehouse of all heavenly treasure, all fullness. This no saint on earth has; he may excel in one grace—but not in all; as Abraham was eminent for faith, Moses for meekness; but Christ excels in every grace.

[2] There is a NEVER-FAILING fullness of grace in Christ. Grace in the saints is ebbing and flowing, it is not always in the same degree and proportion; at one time David’s faith was strong, at another time so faint and weak, that you could hardly feel any pulse. "I said, I am cut off from before your eyes." Psalms 31:22. But grace in Christ is a never-failing fullness, it never abated in the least degree; he never lost a drop of his holiness. What was said of Joseph in Genesis 49:23, may more truly be applied to Christ. "The archers shot at him—but his bow abode in strength." Men and devils shot at him—but his grace remained in its full vigor and strength; "his bow abode in strength."

[3] Grace in Christ is COMMUNICATIVE. His grace is for us; the holy oil of the Spirit was poured on the head of this blessed Aaron, that it might run down upon us! The saints have not grace to bestow on others. When the foolish virgins would have bought oil of their neighbor virgins, saying, "Give us some of your oil, for our lamps are gone out," the wise virgins answered, "Not so, lest there be not enough for us and you." The saints have no grace to spare for others; but Christ diffuses his grace to others. Grace in the saints is as water in the vessel, grace in Christ is as water in the spring. "Of his fullness have all we received and grace for grace." John 1:16. Set a glass under a still, and it receives water from it, drop by drop; so the saints have the drops and influences of Christ’s grace distilling upon them. What a rich consolation is this to those who either have no grace, or their stock is low! They may go to Christ, the Mediator, as a treasury of grace: "Lord, I am indigent; but where shall I carry my empty vessel—but to a full fountain? ’All my springs are in you.’ I am guilty, you have blood to pardon me; I am polluted, you have grace to cleanse me; I am sick unto death, you have the balm of Gilead to heal me! Joseph opened all the storehouses of grain; Christ is our Joseph, that opens all the treasuries and storehouses of grace, and bestows to us. He is not only sweet as the honey-comb—but drops as the honey-comb. In Christ our Mediator there is a cornucopia and fullness of all grace; and Christ is desirous that we should come to him for grace, like the full breast which aches until it be drawn.

Use one: Admire the glory of this Mediator; he is God-man, he is co-essentially glorious with the Father. All the Jews who saw Christ in the flesh, did not see his Godhead; all who saw the man did not see the Messiah. The temple of Solomon within was embellished with gold; travelers, as they passed along, might see the outside of the temple—but only the priests saw the glory which sparkled within the temple. Just so, believers only, who are made priests unto God, see Christ’s glorious inside, the Godhead shining through the manhood. Revelation 1:16.

Use two: If Christ is God-man in one person, then look unto Jesus Christ alone for salvation. There must be something of the Godhead to fasten our hope upon; in Christ there is Godhead and manhood hypostatically united. If we could weep rivers of tears, out-fast Moses on the mount, if we were exact moralists, touching the law blameless, if we could arrive at the highest degree of sanctification in this life—all this would not save us, without looking to the merits of him who is God. Our perfect holiness in heaven is not the cause of our salvation—but the righteousness of Jesus Christ. To this therefore did Paul flee, as to the horns of the altar. "That I may be found in him, not having my own righteousness." Php 3:9. It is true, we may look to our graces as evidences of salvation—but to Christ’s blood only as the cause of salvation. In time of Noah’s flood, all who trusted to the high hills and trees, and not to the ark, were drowned. "Looking unto Jesus;" and so look unto him, as to believe in him, so that Christ may not only be united to our nature—but to our persons. Hebrews 12:2. "That believing, you may have life through his name." John 20:31.

Use three: Is Jesus Christ God and man in one person? This shows the dignity of believers, that they are so closely related and united to Christ. "In him dwells the fullness of the Godhead bodily," so it is of unspeakable comfort. Colossians 2:9. Christ’s two natures being married together, the divine and human, all that Christ in either of his natures can do for believers, he will do. In his human nature he prays for them, in his divine nature he merits for them.

Use four: Admire the love of Christ our Mediator; that he should humble himself, and take our flesh, that he might redeem us. Believers should put Christ in their bosom, as the spouse did. "Lie between my breasts." Cant 1:13. What was said of Ignatius, that the name of Jesus was found written in his heart, should be verified of every saint; he should have Jesus Christ written in his heart.

3. Christ’s PROPHETIC Office "The Lord your God will raise up unto you a Prophet," etc. Deuteronomy 18:15.

Having spoken of the PERSON of Christ, we are next to speak of the OFFICES of Christ. These are Prophetic, Priestly, and Regal.

"The Lord your God will raise up unto you a Prophet." This is spoken of Christ. There are several names given to Christ as a Prophet. He is called "the Counselor" in Isaiah 9:6. "The Angel of the covenant." Malachi 3:1. "A Lamp." 2 Samuel 22:19. "The Morning Star." Revelation 22:16. Jesus Christ is the great Prophet of his church. The woman of Samaria gave a shrewd guess. John 4:19. He is the best teacher; he makes all other teaching effectual. "He opened their understanding." Luke 24:45 He not only opened the Scriptures—but opened their understanding. He teaches to profit. "I am the Lord your God, who teaches you to profit." Isaiah 48:17.

How does Christ teach?

(1.) Externally, by his Word. "Your word is a lamp to my feet." Such as pretend to have a light or revelation above the Word, or contrary to it—never had their teaching from Christ. Isaiah 8:20.

(2.) Christ teaches these sacred mysteries, inwardly, by the Spirit. John 16:13. The world knows not what this teaching is. "The natural man receives not the things of God, neither can he know them." 1 Corinthians 2:14. He knows not what it is to be transformed by the renewing of the mind, Romans 12:2, or what the inward workings of the Spirit mean; these are riddles and paradoxes to Him. He may have more insight into the things of the world, than a believer—but he does not see the deep things of God. A swine may see an acorn under a tree—but he cannot see a star. He who is taught of Christ sees the the secrets of the kingdom of heaven.

What are the lessons which Christ teaches?

He teaches us to see into our own hearts. Take the most soaring wits, the greatest politicians, who understand the mysteries of state, they know not the mysteries of their own hearts, they cannot believe the evil that is in them. "Is your servant a dog—that he should do such a thing?" The heart is a great deep, which is not easily fathomed. But when Christ teaches, he removes the veil of ignorance, and illuminates the way for a man to see into his own heart. And now that he sees swarms of vile and vain thoughts, he blushes to see how sin mingles with his duties, his stars are mixed with clouds; he prays, as Augustine, that God would deliver him from himself! The second lesson Christ teaches is the vanity of the creature. A natural man sets up his happiness in earthly things, and worships the golden image; but he who Christ has anointed with his eye-salve, has a spirit of discerning; he looks upon the creature in its night-dress, sees it to be empty and unsatisfying, and not commensurate to a heaven-born soul. Solomon had put all the creatures into a still, and when he came to extract the spirit and quintessence, all was vanity. Ecclesiastes 2:11. The apostle calls it a show or apparition, having no intrinsic goodness. 1 Corinthians 7:31. The third lesson is the excellency of unseen realities. Christ gives the soul a sight of glory, a prospect of eternity. "We look not at things which are seen—but at things which are not seen." Moses saw him who is "invisible." Hebrews 11:27. And the patriarchs saw a better country, namely, a heavenly one, where are delights of angels; rivers of pleasure; the flower of joy, fully ripe and blown. Hebrews 11:16.

How does Christ’s teaching differ from other teaching?

Several ways.

(1.) Christ teaches the heart. Others may teach the ear, Christ teaches the heart. "Whose heart the Lord opened." Acts 16:14. All that the dispensers of the word can do is but to work knowledge; Christ works grace. They can but give the light of the truth; Christ gives the love of the truth. They can only teach what to believe, Christ teaches how to believe.

(2.) Christ gives us a taste of the word. Ministers may set the food of the word before you, and carve it out to you; but it is only Christ, who can cause you to taste it. "If so be you have tasted that the Lord is gracious." "Taste and see that the Lord is good." It is one thing to hear a truth preached, another thing to taste it; one thing to read a promise, another thing to taste it. David had got a taste of the word. "You have taught me: How sweet are your words unto my taste! yes, sweeter than honey to my mouth." The apostle calls it the savor of knowledge. 2 Corinthians 2:14. The light of knowledge is one thing, the savor another. Christ makes us taste a savouriness in the word.

(3.) When Christ teaches, he makes us obey. Others may instruct—but cannot command obedience. They teach to be humble—but men remain proud. The prophet had been denouncing judgments against the people of Judah—but they would not hear. "We will do whatever goes out of our own mouth, to burn incense unto the queen of heaven." Men come as it were, with thick armor, which the sword of the word will not enter; but when Christ comes to teach, he removes this obstinacy; he not only informs the mind—but inclines the will. He does not only come with the light of his word—but the rod of his strength, and makes the stubborn sinner yield to him. His grace is irresistible.

(4.) Christ teaches easily. Others teach with difficulty. They have difficulty in finding out a truth, and in inculcating it. "Precept must be upon precept, and line upon line." Some may teach all their lives, and the word take no impression. They complain, "I have spent my labor in vain!" I have plowed on rocks! But Christ the great Prophet teaches with ease. He can with the least touch of his Spirit convert; he can say, "Let there be light;" with a word he can convey grace.

(5.) When Christ teaches, he makes men willing to learn. Men may teach others—but they have no mind to learn. "Fools despise instruction." They rage at the word, as if a patient should rage at the physician when he brings him a remedy; thus backward are men to their own salvation. But Christ makes his people a "willing people." They prize knowledge, and hang it as a jewel upon their ear. Those who Christ teaches say, "Come let us go up to the mountains of the Lord, and he will teach us of his ways, and we will walk in them;" and "We are all here present before God, to hear all things commanded."

(6.) When Christ teaches, he not only illuminates but animates. He so teaches—that he quickens! "I am the light of the world: he who follows me shall have lumen vitae—the light of life." By nature we are dead, therefore unfit to be taught. Who will make an oration to the dead? But Christ teaches those who are dead! he gives the light of life. As when Lazarus was dead, Christ said, "Come forth," and he made the dead to hear, for Lazarus came forth. Just so, when he says to the dead soul, "Come forth of the grave of unbelief!" he hears Christ’s voice, and comes forth! The philosophers say, "heat and light increase together." Where Christ comes with his light, there is the heat of spiritual life going along with it.

Use one: Of INFORMATION.

(1.) See here an argument of Christ’s Divinity. Had he not been God, he could never have known the mind of God, or revealed to us those secrets of Heaven, those deep mysteries, which no man or angel could find out. Who but God can anoint the eyes of the blind, and give not only light—but sight? Who but he, who has the key of David, can open the heart? Who but God can bow the iron sinew of the will? He alone who is God, can enlighten the conscience, and make the stony heart bleed!

(2.) See what a cornucopia, or infinity of wisdom is in Christ, who is the great teacher of his church, and who gives saving knowledge to all the elect. The body of the sun must needs be full of clearness and brightness, which enlightens the whole world. Christ is the great luminary; in him are hidden all treasures of knowledge. Colossians 2:3. The middle lamp of the sanctuary gave light to all the other lamps; so Christ diffuses his glorious light to others. We are apt to admire the learning of Aristotle and Plato; alas! what is this poor spark of light, compared to that which is in Christ, from whose infinite wisdom both men and angels light their lamps!

(3.) See the misery of man in the state of nature. Before Christ becomes their prophet they are enveloped in ignorance and darkness. Men know nothing in a sanctified manner, they know nothing as they ought to know. 1 Corinthians 8:2. This is dreadful. Men in the dark cannot discern colors; so in the state of nature they cannot discern between morality and grace they take one for the other. In the dark the greatest beauty is hidden. Let there be rare flowers in the garden, and pictures in the room, in the dark their beauty is veiled over. Just so, though there is such transcendent beauty in Christ as amazes the angels, man in the state of nature sees none of this beauty. What is Christ to him? or heaven to him? The veil is upon his heart. A man in the dark is in danger every step he takes; so man in the state of nature is in danger, at every step, of falling into hell. Thus it is before Christ teaches us; nay, the darkness in which a sinner is, while in an unregenerate state, is worse than natural darkness; for natural darkness affrights. "A horror of great darkness fell upon Abraham." But the spiritual darkness is not accompanied with horror, men tremble not at their condition; nay, they like their condition well enough. "Men loved darkness." This is their dreadful condition, until Jesus Christ comes as a prophet to teach them, and to turn them from darkness to light, and from the power of Satan to God.

(4.) See the happy condition of the children of God. They have Christ to be their prophet. "All your children shall be taught of the Lord." "He is made to us wisdom." One man cannot see by another’s eyes; but believers see with Christ’s eyes. "In his light they see light." Christ gives them the light of grace, and the light of glory.

Use two: Labor to have Christ for your prophet. He teaches savingly: he is an interpreter of a thousand, he can untie those knots which puzzle angels. Until Christ teaches, we never learn any lesson; until Christ is made to us wisdom, we shall never be wise to salvation.

What shall we do to have Christ for our teacher?

(1.) See your need of Christ’s teaching. You cannot see your way without this morning star. Some speak much of improving the light of reason; alas! the plumb-line of reason is too short to fathom the deep things of God; the light of reason will no more help a man to believe, than the light of a candle will help him to understand. A man can no more by the power of nature reach Christ, than an infant can reach the top of the pyramids, or the ostrich fly up to the stars. See your need of Christ’s anointing and teaching in Revelation 3:18. "I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see."

(2.) Go to Christ to teach you. "Lead me in your truth, and teach me." As one of the disciples said, "Lord, teach us to pray," I, so say, "Lord, teach me to profit. Light my lamp, O great prophet of your church! Give me a spirit of wisdom and revelation, that I may see things in another manner than I ever saw them before; teach me in the Word to hear your voice, and in the sacrament to discern your body. Give light to my eyes!" Psalms 13:3. That we may be encouraged to go to our great Prophet:

(1.) Jesus Christ is very willing to teach us. Why else did he enter into the calling of the ministry—but to teach the mysteries of heaven? "Jesus went about teaching and preaching the gospel of the kingdom." Why did he take the prophetic office upon him? Why was Christ so angry with those who kept away the key of knowledge? "Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering." Luke 11:52. Why was Christ anointed with the Spirit without measure—but that he might anoint us with knowledge? Knowledge is in Christ, for us as milk in the breast for the child. Oh then go to Christ for teaching. None in the gospel came to Christ for sight—but he restored their eyesight; and surely Christ is more willing to work a cure upon a blind soul, than ever he was to do so upon a blind body.

(2:) There are none so dull and ignorant, but Christ can teach them. Everyone is not fit to make a scholar of; but there is none so dull but Christ can make him a good scholar. Even such as are ignorant, and of low abilities, Christ teaches in such a manner that they know more than the great sages and wise men of the world. The unlearned men rise up, and take heaven; they know the truths of Christ more savingly than the great admired Rabbis. The duller the scholar, the more is his skill seen that teaches. Hence it is, that Christ delights in teaching the ignorant, to get himself more glory. "The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped." Who would go to teach a blind or a deaf man? Yet such dull scholars Christ teaches. Such as are blinded with ignorance, shall see the mysteries of the gospel, and the deaf ears shall be unstopped.

(3.) Wait upon the means of grace which Christ has appointed. Though Christ teaches by his Spirit—yet he teaches in the use of ordinances. Wait at the gates of wisdom’s door. Ministers are teachers under Christ. "Pastors and teachers." We read of pitchers, and lamps within the pitchers. Judges 7:16. Ministers are earthen vessels—but these pitchers have lamps within them to light souls to heaven. Christ is said to speak to us from heaven now, by his ministers, as the king speaks by his ambassador. Hebrews 12:25. Such as wean themselves from the breast of ordinances seldom thrive; either they grow faint in their head, or lame in their feet. The word preached is Christ’s voice in the mouth of the minister; and those who refuse to hear Christ speaking in the ministry, Christ will refuse to hear speaking on their death-bed.

(4.) If you would have the teachings of Christ, walk according to the knowledge which you have already. Use your little knowledge well, and Christ will teach you more. "If any man will do his will, he shall know of the doctrine, whether it is of God, or whether I speak of myself." A master seeing his servant improve a little stock well, gives him more to trade with.

Use three: If you have been taught by Christ savingly, be THANKFUL. It is your honor to have God for your teacher, and that he should teach you, and not others, is a matter of admiration and congratulation. Oh how many knowledgeable men are ignorant! They are not taught of God; they have Christ’s Word to enlighten them—but not his Spirit to sanctify them. But that you should have the inward as well as the outward teaching, that Christ should anoint you with the heavenly unction of his Spirit, that you can say, "One thing I know, that whereas I was blind, now I see." Oh, how thankful should you be to Christ, who has revealed his Father’s bosom secrets unto you! "No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has revealed him." If Alexander thought himself so much obliged to Aristotle for the philosophic instruction he received from him—oh, how are we obliged to Jesus Christ, this great Prophet, for opening to us the eternal purposes of his love, and revealing to us the mysteries of the kingdom of heaven!

4. Christ’s PRIESTLY Office Question 35: How does Christ execute the office of a priest?

Answer: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

"Now once in the end of the world has he appeared to put away sin by the sacrifice of himself." Hebrews 9:26.

What are the parts of Christ’s priestly office?

Christ’s priestly office has two parts— his satisfaction and intercession.

I. Christ’s SATISFACTION; this consists of two branches.

[1] His ACTIVE obedience. "He fulfilled all righteousness." Christ did everything which the law required; his holy life was a perfect commentary upon the law of God; he obeyed the law for us.

[2] His PASSIVE obedience. Our guilt being transferred and imputed to him, he suffered the penalty which was due to us; he appeared to put away sin by the sacrifice of himself. The paschal lamb slain, was a type of Christ who was offered up in sacrifice for us. Sin could not be done away without blood. "Without blood there is no remission of sin." Christ was not only a lamb without spot—but a lamb slain.

Why was it requisite there should be a priest?

There needed a priest to be an umpire (a mediator), to mediate between a guilty creature and a holy God.

How could Christ suffer, being God?

Christ suffered only in the human nature. But if only Christ’s humanity suffered, how could this suffering satisfy for sin? The human nature being united to the divine, the human nature suffered, the divine satisfied. Christ’s Godhead supported the human nature that it did not faint, and gave virtue to his sufferings. The altar sanctifies the thing offered on it. Matthew 23:19. The altar of Christ’s divine nature, sanctified the sacrifice of his death, and made it of infinite value.

Wherein does the greatness of Christ’s sufferings appear?

(1.) In the sufferings of his body. He suffered truly, not in appearance only. The apostle calls it the death of the cross. Php 2:8. Cicero, when speaking of this kind of death, says, "How can I describe being raised up on a cross?" Though he was a great orator he lacked words to express it. The thoughts of this made Christ sweat great drops of blood in the garden. Luke 22:24. It was an ignominious, painful, cursed death. Christ suffered in all his senses. His eyes beheld two dreadful objects, his enemies insulting, and his mother weeping. His ears were filled with the revilings of the people. "He saved others, himself he cannot save." Matthew 27:42. His smell was offended when their spittle fell upon his face. His taste; when they gave him gall and vinegar to drink. His feeling; when his head suffered with thorns, his hands and feet with the nails. His whole body was one great wound; now was this white lily dyed with purple color.

(2.) In the sufferings of his soul. He was pressed in the wine-press of his Father’s wrath. This caused that vociferation and outcry on the cross, "My God, my God, why have you forsaken me!" Christ suffered a double eclipse upon the cross, an eclipse of the sun, and an eclipse of the light of God’s countenance. How bitter was this agony! The evangelists use three words to express it. "He began to be amazed." "He began to be faint." "To be exceeding sorrowful." Christ felt the pains of hell in his soul, though not locally—yet equivalently.

Why did Christ suffer?

Surely not for any desert of his own. "The Messiah shall be cut off—but not for himself," it was for us. One man sins, another takes the punishment; he suffered, that he might satisfy God’s justice for us. We, by our sins, had infinitely wronged God; and, could we have shed rivers of tears, offered up millions of holocausts and burnt-offerings, we could never have pacified an angry Deity; therefore Christ must die, that God’s justice may be satisfied.

It is hotly debated among divines, whether God could have forgiven sin freely without a sacrifice. Not to dispute what God could have done, when he was resolved to have the law satisfied, and to have man saved in a way of justice as well as mercy; it was necessary that Christ should lay down his life as a sacrifice.

(1.) To fulfill the predictions of Scripture. "It was written long ago that the Messiah must suffer and die and rise again from the dead on the third day."

(2.) To bring us into favor with God. It is one thing for a traitor to be pardoned, and another thing to be made a favorite. Christ’s blood is not only called a sacrifice, whereby God is appeased—but a propitiation, whereby God becomes gracious and friendly to us. Christ is our mercy-seat, from which God gives answers of peace to us.

(3.) Christ died, that he might make good his last will and testament with his blood. There were many legacies which Christ bequeathed to believers, which would all have been null and void had he not died, and by his death confirmed the will. Hebrews 9:16. A testament is in force after men are dead; the mission of the Spirit, the promises, those legacies, were not in force until Christ’s death; but Christ by his blood has sealed them, and believers may lay claim to them.

(4.) He died that he might purchase for us glorious mansions; therefore heaven is called not only a promised—but a "purchased possession." Ephesians 1:14. Christ died for our preferment; he suffered that we might reign; he hung upon the cross that we might sit upon the throne. Heaven was shut to us—but the cross of Christ is the ladder by which we ascend to heaven. His crucifixion is our coronation!

Use one: In the bloody sacrifice of Christ, see the horrid nature of sin. Sin, it is true, is odious as it banished Adam out of paradise, and threw the angels into hell; but that which most of all makes it appear horrid is this, that it made Christ veil his glory, and lose his blood. We should look upon sin with indignation, and pursue it with a holy malice, and shed the blood of those sins which shed Christ’s blood. The sight of Caesar’s bloody robe incensed the Romans against those who slew him. The sight of Christ’s bleeding body should incense us against sin. Let us not parley with it; let not that be our joy, which made Christ a man of sorrow.

Use two: Is Christ our priest sacrificed? See God’s mercy and justice displayed. I may say as the apostle, "Behold the goodness and severity of God."

(1.) The goodness of God in providing a sacrifice. Had not Christ suffered upon the cross, we must have lain in hell forever, satisfying God’s justice.

(2.) The severity of God. Though it were his own Son, the Son of his love, and our sins were but imputed to him—yet God did not spare him—but his wrath did flame against him. Romans 8:32. If God was thus severe to his own Son, how dreadful will he be one day to his enemies! Such as die in wilful impenitence, must feel the same wrath as Christ did; and because they cannot bear it at once, therefore they must endure it forever.

Use three: Is Christ our priest, who was sacrificed for us? Then see the endeared affection of Christ to us sinners. "The cross," says Augustine, "was a pulpit, in which Christ preached his love to the world." That Christ should die, was more than if all the angels had been turned to dust; and especially that Christ should die as a malefactor, having the weight of all men’s sins laid upon him, and that he should die for his enemies. Romans 5:10. The balm-tree weeps out its precious balm, to heal those who cut and mangle it; just so, Christ shed his blood, to heal those who crucified him.

He died freely. It is called the offering of the body of Jesus. Hebrews 10:10. Though his sufferings were so great, that they made him sigh, and weep, and bleed; yet they could not make him repent. "He shall see of the travail of his soul, and be satisfied." Isaiah 53:1. Christ had hard travail upon the cross—yet he does not repent of it—but thinks his sweat and blood well bestowed, because he sees redemption brought forth to the world. Oh infinite, amazing love of Christ! a love which passes knowledge! a love which neither man nor angel can parallel. Ephesians 3:19. How should we be affected with this love! If Saul was so affected with David’s kindness in sparing his life, how should we be affected with Christ’s kindness in parting with his life for us! At Christ’s death and passion, the very stones cleave asunder, "The earth shook, rocks split apart." Matthew 27:51. Not to be affected with Christ’s love in dying, is to have hearts harder than rocks.

Use four: Is Christ our sacrifice? Then see the excellence of his sacrifice.

(1.) Christ’s sacrifice is perfect. "By one offering, he has perfected those who are sanctified." Therefore, how impious are the Papists, in joining their merits and the prayers of saints with Christ’s sacrifice! They offer him up daily in the mass, as if Christ’s sacrifice on the cross were imperfect. This is a blasphemy against Christ’s priestly office.

(2.) Christ’s sacrifice is meritorious. He not only died for our example—but to merit salvation. The person who suffered being God as well as man, put virtue into his sufferings; our sins were expiated, and God appeased. No sooner did the messengers say, "Uriah is dead," but David’s anger was pacified. No sooner did Christ die—but God’s anger was pacified.

(3.) Christ’s sacrifice is beneficial. Out of the dead lion, Samson had honey. Christ’s sacrifice procures justification of our persons, acceptance of our service, access to God with boldness, and entrance into the holy place of heaven. Hebrews 10:19. Through the side of Christ, a way to Heaven lies open to us. Israel passed through the Red sea to Canaan; so through the red sea of Christ’s blood, we enter into the heavenly Canaan.

Use five: Let us apply this blood of Christ. All the virtue of a medicine is in the application; though the medicine is made of the blood of God, it will not heal, unless applied by faith. As fire is to the chemist, so is faith to the Christian; the chemist can do nothing without fire, so there is nothing done without faith. Faith makes Christ’s sacrifice ours. "Christ Jesus my Lord." It is not gold in the mine which enriches—but gold in the hand. Faith is the hand which receives Christ’s golden merits. It is not a cordial in the glass that refreshes the spirit—but a cordial drunk down. "By faith we drink the blood of Christ," Cyprian. Faith opens the orifice of Christ’s wounds, and drinks the precious cordial of his blood. Without faith Christ himself will not avail us.

Use six: Let us love a bleeding Savior, and let us show our love to Christ, by being ready to suffer for him. Many rejoice at Christ’s suffering for them—but do not dream of their suffering for him. Joseph dreamed of his preferment—but not of his imprisonment. Was Christ a sacrifice? Did he bear God’s wrath for us? We should bear man’s wrath for him. Christ’s death was voluntary. "Lo, I come to do your will, O God." "I have a baptism to be baptized with, and how it consumes Me until it is finished!" Christ calls his sufferings a baptism; he was to be (as it were) baptized in his own blood, and how did he thirst for that time! "How it consumes Me!" Oh then, let us be willing to suffer for Christ! Christ has taken away the venom and sting of the saints’ sufferings: there is no wrath in their cup. Our sufferings Christ can make sweet. As there was oil mixed in the peace-offering, so God can mix the oil of gladness with our sufferings. Life must be parted with shortly; what is it to part with it a little sooner, as a sacrifice to Christ, as a seal of sincerity, and a pledge of thankfulness!

Use seven: This sacrifice of Christ’s blood may infinitely comfort us. This is the blood of atonement. Christ’s cross is the hinge of our deliverance; the hinge and fountain of our comfort.

(1.) This blood comforts in case of guilt! "Oh, says the soul, my sins trouble me!" But Christ’s blood was shed for the remission of sin. Matthew 26:28. Let us see our sins laid on Christ—and then they are no more ours, but his.

(2.) In case of pollution. Christ’s blood is a healing and cleansing blood. It is healing. "With his stripes we are healed." It is the best healing-salve, it heals at a distance. Though Christ is in heaven, we may feel the virtue of his blood healing our corruptions.

Christ’s blood is cleansing. It is therefore compared to fountain-water. Zechariah 13:1. The word is a glass to show us our spots, and Christ’s blood is a fountain to wash them away; it turns leprosy into purity. "The blood of Jesus cleanses us from all our sin." 1 John 1:7. There is indeed one spot so black, that Christ’s blood does not wash away, namely, the sin against the Holy Spirit. Not but that there is virtue enough in Christ’s blood to wash it away; but he who has sinned that sin, will not be washed; he despises Christ’s blood, and tramples it under foot. Hebrews 10:29. Thus we see what a strong cordial Christ’s blood is; it is the anchor-hold of our faith, the spring of our joy, the crown of our desires, and the only support both in life and death! In all our fears, let us comfort ourselves with the sin atoning sacrifice of Christ’s blood. Christ died both as a purchaser and as a conqueror: as a purchaser in regard of God, having by his blood obtained our salvation, and as a conqueror in regard of Satan, the cross being his triumphant chariot, wherein he has led hell and death captive.

Use seven: Bless God for this precious sacrifice of Christ’s death. "Bless the Lord, O my soul!" And for what does David bless him? "Who redeems your life from destruction!" Christ gave himself a sin-offering for us; let us give ourselves a thank-offering to him. If a man redeems another out of debt, will he not be grateful? How deeply do we stand obliged to Christ, who has redeemed us from hell and damnation! "And they sang a new song, saying You are worthy to take the book, and open the seals; for you were slain, and have redeemed us to God by your blood." Let our hearts and tongues join in concert to bless God, and let us show thankfulness to Christ by fruitfulness; let us bring forth (as spice trees) the fruits of humility, zeal, and good works. This is to live unto him who died for us. 2 Corinthians 5:15. The wise men not only worshiped Christ—but presented him with gifts of gold, and frankincense, and myrrh. Matthew 2:11. Let us present Christ with the fruits of righteousness, which are unto the glory and praise of God.

II. Christ’s INTERCESSION. "Who also makes intercession for us." Romans 8:34. When Aaron entered into the holy place, his bells gave a sound; so Christ having entered into heaven, his intercession makes a melodious sound in the ears of God. Though Christ is exalted to glory, he has not laid aside his affections of compassion—but is still mindful of his mystic body, as Joseph was mindful of his father and brethren, when he was exalted to the court. "Who also makes intercession for us." To intercede is to make request in behalf of another. Christ is the great Master of requests in heaven.

What are the QUALIFICATIONS of our intercessor?

(1.) He is holy. "For this is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens." Hebrews 7:26. "Christ knew no sin." He knew sin in its weight, not in the act. It was requisite, that he, who was to do away the sins of others, should himself be without sin. Holiness is one of the precious stones which shine on the breast-plate of our high priest!

(2.) He is faithful. "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people." Hebrews 2:17. Moses was faithful as a servant, Christ as a Son. He does not forget any cause he has to plead, nor does he use any deceit in pleading. An ordinary attorney may leave out some word which might help the client; or put in a word against him, having received a fee on both sides; but Christ is true to the cause he pleads. We may leave our matters with him, we may trust our lives and souls in his hand.

(3.) He never dies. While the office of the priests under the law lived, they themselves died. "They were not allowed to continue, by reason of death." But "Christ ever lives to make intercession." He has no succession in his priesthood. Whom does Christ intercede for? Not for all people—but only for the elect. "I pray for them. I am not praying for the world, but for those you have given me, for they are yours." John 17:9. The efficacy of Christ’s prayer, reaches no further than the efficacy of his blood; his blood was shed only for the elect, therefore his prayers reach them only. The high priest went into the sanctuary with the names of the twelve tribes only upon his breast; so Christ goes into heaven with the names of the elect only upon his breast. Christ intercedes for the weakest believers, and for all the sins of believers. John 17:20. In the law, there were some sins for which the high priest was neither to offer sacrifice, nor prayer. "Anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people." Numbers 15:30. The priest might offer up prayers for sins of ignorance—but not of defiance; but Christ’s intercession extends to all the sins of the elect. Of what a bloody color was David’s sin; yet it did not exclude him from Christ’s intercession!