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Christ, as of a lamb without spot and blemish. See other texts [170, &c.] 139. In both these senses, as he delivers us from the guilt and power of sin, he may be said to purge, wash, and cleanse us from sin. Heb. i. 3, JWho, when he had by himself purged our sins, sat down on the right hand of the majesty on high. 1 John i. 7, The blood of Jesus Christ his Son cleanseth us from all sin. Rev. i. 5, Unto him that loved us, and washed us from our sins in his own blood. 140. VII. The honours and happiness of the future state are another effect of Christ’s atonement, John vi. 51, The bread that I will give is my flesh, which I will give for the life of the world; meaning eternal life, ver. 53, 54. 1 Thes. v. 9, 10, Our Lord Jesus Christ died for us, that whether we wake or sleep we should live together with him. Heb. v. 9, being made perfect [by obedient sufferings] he became the author of eternal salvation unto all them that obey him.—ix. 11, 12, Christ being come art high priest of good things to come, by his own blood entered in once into the holy place, having obtained eternal redemption jor us. Rev. i. 5, 6, unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests to his God and Father. 141. VIII. Lastly, all the blessings of the new covenant are in or by his blood. Mat. xxvi. 28, This is my blood of the new testament. Luke xxii. 20. 1 Cor. xi. 25, This cup is the new testament in my blood. Heb. x. 29, counted the blood of the coveIlant an unholy thing. And the apostle argues at large, that, according to the divine constitution, the death of Christ was necessary to make valid, or to ratify the covenant of grace, Heb. ix. 15–19. [149.] 142. So far, and in all the preceding senses, Christ may be said to have purchased or bought us with his blood. Acts xx. 28, Feed the church of God, which he hath purchased with his blood. I Cor. vi. 19, 20, Ye are not your own, for ye are bought with a price. And perhaps in a general sense, including all the blessings of the gospel, the chastisement of our peace, or which procured our prosperity, and our being healed, or made whole, by our being healed by his stripes, [Isa. liii. 5, and our being made the righteousness of God in Christ, are to be understood. 2Cor. v. 21,
For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him; i.e. righteousness, or salvation, in the most perfect kind and highest degree.
143. All these effects relate immediately to ourselves. But our Lord's death redounded to his own account, though not by way of atonement. For his exaltation and universal dominion are the effect of his sufferings. Rom. xiv. 9, Christ died and revived that he might be the Lord both of the dead and living. Phil. ii. 8, He became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him.
144. These are the principal, if not all the texts, that speak of the effects of our Lord’s death. Perhaps I have not ranged them exactly under their proper heads. But let any one dispose, compare, and explain them as his better judgment may direct. As they stand here they are abundantly sufficient to satisfy me,
145. (1.) That Christ’s blood was shed, &c. for us, on our account, to free us from some evil, and to procure us some benefit.
146. (2.) That it was an offering and sacrifice presented to God, and really had its effects with God, as highly pleasing and grateful to him, Eph. v. 2. It had respect not only to us, to give us hope towards God, and to be an example of duty and goodness for our imitation; but it was of fered unto God, as the object of his regard and approbation, on our account. 147. (3.) And it was offered unto God for our sins, in order to their being forgiven by him. Forgiveness of sins is the prerogative and act of God alone, the supreme governor, remitting the penalty due to them. None can forgive sins but God. From him alone pardon must originally J come. Therefore, if Christ shed his blood for the remission of sins, and if the redemption we have through his blood be the forgiveness of sins; then it is certain, that the shedding of his blood had its effect with God, as it supplied such a reason for the forgiveness of sins, as the wisdom and goodness of God our Saviour, thought most proper and expedient, and without which he did not think it proper or expedient to forgive them.
148. (4.) He offered one sacrifice for sins. Heb. vii. 27, The Jewish priests offered up sacrifice daily for the sins of the people : but our Lord did this [i.e. offered up a sacrifice for our sins] once for all, when he offered up himself. Though his sacrifice reached infinitely beyond the Jew. ish sacrifices in efficacy and extent ; yet the apostle in the epistle to the Hebrews always gives us the same general notion of both, in reference to the forgiveness of sins. And nobody can doubt, but the Jewish sacrifices, in those cases wherein they were admitted, did obtain the pardon of sin in some degree or other. Lev. iv. 26, ...And the priest [by sacrifice] shall make atonement for him as concerning his sin, and it shall be forgiven him. So also ver. 31, 35. chap. v. 10, 13, 18. chap. vi. 7. A Jewish sacrifice, duly offered, did obtain from God the forgiveness of sin, and upon such sacrifice God did declare that the sin was forgiven by him. It must therefore be true, that the sacrifice of our Lord did obtain the forgiveness of our sins, as the wisdom of God judged it the fittest method of granting the remission of them, and that it is with respect to his sacrifice that our