[2.] The difference : ' It speaketh better things.' The one crieth for mercy, the other for judgment. There is a difference in the end of the cry. To understand this, we must look upon Christ under a twofold notion — as a martyr and as a mediator.
(1.) As a martyr. So his blood speaketh as Abel's did, the same things : 1 Thes. ii. 14, 15, * They killed the Lord Jesus, therefore wrath is come upon them to the uttermost.' As Cain's murder did so much offend God that it moved him to avenge it ; so Christ's blood did so far offend God, that he punished them and their children, who had said, Mat. xxvii. 25, 'His blood be upon us, and upon our children.' They defied God's justice, and therein by their own mouth pronounced their own doom, and wrath is come upon them ever since. But mark, even here Christ prayed for them : Luke xxiii. 34, ' Then said Jesus, Father, forgive them ; for they know not what they do.' That prayer fetched in many. Their nation was not destroyed till they rejected the gospel, of which they had the refusal and morning market, and had killed the Lord Jesus and persecuted the apostles, forbidding them to preach, and so filled up the measure of their sins.
(2.) As mediator. So it speaketh better things, is presented before God, not to desire vengeance on the murderous Jews, as Abel's blood against Cain, but to obtain pardon and favour for believers and penitent sinners. Abel's blood cried against Cain that shed it, but Christ's cried for men, whose sins did cause it to be shed. Though we by our sins did make the Lord to serve and die also, yet doth not his blood speak against us, but for us. Our sins call for vengeance and condemnation, but Christ's blood for pardon and reconciliation. This blood, as suffered for the sin of man, and offered unto God, is so pleasing, so precious^ so highly accepted, that God for and in consideration of it is effectually moved to pardon for evermore all that humbly seek benefit by it. In short, this blood spake then when it was shed, and still speaketh effectually before the eternal judge, as it is pleaded by Christ in hi» intercession, by us in our prayers.
SERMON UPON HEBREWS XIT. 24. 115
2. Why ? Whence cometh the blood of Christ to have such a virtue and efficacy ? I answer —
[1.] Partly from the institution of God.
[2.] From its own intrinsic worth and value, which lieth — (1.) Partly in the dignity of his person ; (2.) The nature of the work. It was the highest degree of obedience that ever was performed to God. Tliere was in it so much love to God, so much love to man, so mucli self-denial, humility, patience, such a resignation of himself to God, as could never be paralleled ; and therefore was most powerful to move God to mercy, who is so inclined to show mercy of his own accord.
[3.] This blood was shed with the greatest pain, and willingly, out of love to man. The sufferings were most intense ; he was made a curse for us, Gal. iii. 13. They were attended with desertion, penal disturb- ance, and all that the law put upon sinners, either of loss or sense : Isa. liii. 4, 5, ' He hath borne our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.' His soul was heavy to death, Mat. xxvi. 38 ; he was deserted : Mat. xxvii. 46, ' My God, my God, why hast thou forsaken me ? ' So that as it sufficiently demonstrated God's displeasure against sin, so it was very pleasing and highly accepted of God. He omitted nothing that divine justice required.
Use 1. For information.
First, To show us the nature of Christ's intercession. On the one side it will not be enough to say that his merit and sufferings continue to deserve such things at the hand of God as we stand in need of, as if the pleading were only figurative and metaphorical ; that as the blood of Abel pleaded against Cain, so the blood of Christ pleads for us to God. No ; there is somewhat more in Christ's intercession and acting the part of an advocate for us. On the other side, it cannot be thought that he intercedeth with such gestures and verbal expressions as men use with men, or as he himself did in the days of his flesh, when ' he offered up prayers, with strong cries and tears,' Heb. v. 7, which did become the state of his humiliation, but not glorification. He inter- cedeth non voce sed miseratione. These are the two extremes ; but what is the true notion of it ?
There is in it — (1.) A presenting of himself before God ; (2.) A declaration of his will ; (3.) An entering of his plea ; (4.) A recom- mending of our suits.
[1.] His intercession may be conceived to consist in his appearing in heaven in our name, where the Son of God in our nature presenteth himself as ready to answer for such and such sinners. His very being there in our nature speaketh his purpose ; for there he is as one that hath made satisfaction for our offences, and performed his sacrifice without the camp, now gone within the veil, to bring blood to the mercy-seat : Heb. ix. 12, ' By his own blood he entered in once into the holy place, having obtained eternal redemption for us.'