1. What is taken for granted —
^ 2 Cor. xiii. 4. ^ Rom. vi. 9.
'^ Here a distinct view may be taken of the pleas founded upon his sacrifice, as having been appointed of the Father for certain ends, and offered by the Son in the full confidence of its being accepted of the Father, and of its prevailing for all who trust in it.
[It is taken for granted that all his people " come unto God through him." If it be asked, What is meant by coming to God through him ? the answer is plain : Look unto the Aaronic priests and their ministrations, and there you shall find a perfect representation of what is experienced by the people of God in all ages. When the high-priest entered within the vail, there was but one sentiment pervading all the worshippers in every part of the temple : all considered him as their me- diator and intercessor with God. They knew that of them- selves they were incapable of drawing nigh to God : but regarding the high-priest as their head and representative, they considered themselves as approaching God in and through him. They had no hope whatever but in the blood of the sacrifice which he carried within the vail, and in the incense which he offered there. Amongst all the people of the Jews there would not be any diversity of sentiment on this head. Thus it is that we also come unto God by Christ : we see him as going into heaven with his own blood which he has offered for us ; and as presenting also the incense of his own prevaihng intercession : and ^/? him as so occupied is all our hope. Nor is this a mere theoretical sentiment in the Christian's mind, but a living and an abiding principle, by which he is actuated in all his approaches to the throne of grace : nor has he any hope whatever of finding acceptance with God, but by coming to him in this way.
But whilst this striking correspondence exists between the Jewish and Christian mode of approaching God, there is one remarkable point of difference, which must by no means be overlooked. The Jew, during the mediation of the high-priest, was kept at an awful distance, not daring to pass the limits that were assigned him : but the Christian has access into the secret of God's presence for himself, and may urge the very same pleas before God at the tlirone of grace, which his great high-priest is urging for him at the throne of glory. The pleas are the same, and the grounds of hope are the same, to each : but the superior liberty of the Christian marks the superiority of the priesthood which has procured it for him.]
2. What is plainly asserted —
[The Jewish high-priest, notwithstanding he presented all the sacrifices according to the prescribed form, could not prevail so as to obtain for the people a perfect and perpetual forgiveness : at the same period in the ensuing year he must present the same offerings again : which shewed, that a further expiation was necessary in order to a plenary remission of their sins. But our great High-priest has no occasion ever to renew his offering : nor will he ever devolve on another the office
2298.1 Christ's ability to save. 215
which he executes. " He therefore is able to save to the uttermost all them that come unto God by him."
The words, " to the uttermost," imply two things ; namely, that he can save completely and for ever. The conscience of a Jew was never perfectly liberated from a sense of guilt by the offerings which were made for him : but the Christian is brought into a state of perfect peace, " his conscience being purged from dead works to serve the living God." Nor does he feel a need of any thing more than that which he finds in the sacrifice of Christ. He looks forward to nothing to add to it, or to give it efficacy. Being once sprinkled with the blood of Christ, his soul is at rest ; because he knows that Jesus by his one offering has perfected /or ever them that are sanctified. The Jew found his sacrifices to be little else than remem- brances of his sins : but the Christian knows that, by virtue of his sacrifice, " his sins and iniquities shall be remembered no more^."]