Doctrine on the Blood of Jesus Christ

The words are a plain doctrine in themselves:

The blood of Jesus has a perpetual virtue, and does actually and perfectly cleanse believers from all guilt. This blood is the expiation of our sin and the unlocking our chains, the price of our liberty and of the purity of our souls. The redemption we have through it is expressly called the forgiveness of sin, Eph. i. 7, 'In whom we have redemption through his blood, the forgiveness of sin,' - by a metonymy of the effect for the cause; remission was an act of redemption.

When the apostle, Heb. x. 14, tells, 'That by one offering he has for ever perfected them that are sanctified,' he places this perfection in the remission of sin, ver. 17, 18. He did in the offering himself so transact our affairs, and settle our concerns with God, that there was no need of any other offerings to eke it out or patch it up. As the blood of the typical sacrifices purified from ceremonial, so the blood of the anti-typical offering purifies from moral uncleanness. The Scripture places remission wholly in this blood of the Redeemer.

When Christ makes his will and institutes his supper, he commends this as our righteousness: Mat. xxvi. 28, 'This is my blood of the New Testament, which is shed for many for the remission of sins,' according to the title and end given it in the prophet, Zech. ix. 11. 'By this blood of the covenant the prisoners are delivered from the pit of corruption, wherein there was no water; no water to quench our thirst, no water to cleanse our souls, but mud and mire to defile them.

This was the design of his death, as himself speaks: Luke xxiv. 46, 47, 'That repentance and remission of sins should be preached in his name amongst all nations.' And Peter, in his discourse at Cornelius his house, comprises in this the intent of the whole Scripture: 'To him give all the prophets witness, that through his name whosoever believes in him shall receive remission of sins,' Acts x. 43.

As this was the justifying blood in the time of the prophets, so it will be the justifying blood to the end of the world. By this blood only the robes of any are made white, Rev. vii. 14; by this blood the accuser of the brethren is overcome and cast in his suit, Rev. xii. 10, 11. The maintaining of justification by this blood seems to be the great contest between the true church and the anti-Christian state.

Some Points to Note
1. The blood of Jesus is to be considered morally in this act. The natural end of blood in the veins is a reparation of the substance of the body by a conversion of the blood into it. And the proper use of blood is not to cleanse, for it defiles and bespots anything whereon it is dropped; but morally considered, as the shedding of b1ood implies loss of life and punishment for a crime, so blood is an expiation of the crime, and a satisfaction to the law for the offence committed against it.

As the shedding innocent blood does morally pollute a land, so the shedding the blood of the malefactor and murderer does morally cleanse a land: Numb. xxxv. 33, 'Blood defiles the land, and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it'. Had not this blood of Christ been shed, our sins had not been pardoned, our souls had not been secured, our chains had continued, and our terrors had been increased; the strokes of justice bad been felt, and the face of mercy had been veiled; we had wholly been the vassals of the one, and foreigners to the other.

2. The cleansing is to be doubly considered. There is a cleansing from guilt, and a cleansing from filth, both are the fruits of this blood: the guilt is removed by remission, the filth by purification. Christ does both: he cleanses us from our guilt as he is our righteousness, from our spot as he is our sanctification; for he is both to us, 1 Cor. i. 80, the one upon the account of his merit, the other by his efficacy, which he exerts by his Spirit.

The proper intendment of the blood of Jesus was to take off the curse of the law, and free us from our guilt; the washing off our stains is the proper work of the Spirit, upon that account signified to us by water in the prophets. The blood and water flowing from the side of Christ upon the cross were distinct, John xix. 34, 35, as appears by the great seriousness wherewith John affirms the relation: 'He that saw it bare record, and his record is true, and he knows that he saith true.'

These two liquors flowed from his side distinctly, and do not mingle in their streams; and this seems to be so disposed by the providence of God, to signify that from the death of Christ there flow two sorts of benefits of a different nature, and which ought to be differently considered; viz., sanctification, represented by water destined to washing; and justification, which arises from satisfaction, represented by the blood shed for remission of sin. These both spring up from the death of Christ, yet they belong to two distinct offices of Christ. He justifies us as a surety, a sacrifice by suffering, as a priest by merit; but be sanctifies us as a king, by sending his Spirit to work efficaciously in our hearts.

When we consider the blood of Jesus, we consider Christ as a sacrifice; and sacrifices were called purifications, kaqarmata, not in regard of washing away the filth, but expiating the guilt of sin; yet indeed the justifying virtue of this blood is never exerted without a sanctifying virtue accompanying it. As blood and water flowed out of the side of Christ together, so blood and water flow into the heart of a sinner together.

The typical blood of the covenant, when sprinkled by Moses upon he book and people, was mixed with water, Heb. ix. 19, 20, to signify that holiness, signified by water, accompanies the application of propitiation, signified by blood. All the force of sin consisted in condemnation, to which it had subjected men as it was a transgression of the law, and in conjunction therewith it had defiled the soul as it was loathsome, and filthy. Now Jesus shed his blood to make an expiation of sin, and sent his Spirit to make a destruction of sin. By virtue of his death there is no condemnation for sin, Rom. viii. 1, 3; by virtue of the grace of his Spirit there is no dominion of sin. Rom. vi. 4, 14.

3. This cleansing from guilt may be considered as meritorious or applicative. As the blood of Jesus was offered to God, this purification was meritoriously wrought; as particularly pleaded for a person, it is actually wrought; as sprinkled upon the conscience, it is sensibly wrought.

The first merits the removal of guilt, the second solicits it, the third ensures it; the one was wrought upon the cross, the other is acted upon his throne, and the third pronounced in the conscience. The first is expressed, Rom. iii. 26, his blood rendered God propitious; the second, Heb. ix. 12, as he is entered into the holy of holies; the third, Heb. ix. 14, Christ justifies as a sacrifice in a way of merit; and when this is pleaded, God justifies as a judge in a way of authority.

Christ laid the foundation of a discharge from all guilt upon the cross, and procures an actual discharge upon the first look of a sincere faith towards him; and when this blood is sprinkled upon the conscience, it 'purgeth it from dead works,' Heb, ix. 14, from the guilt of death we contracted by sinful works, and from the sentence of death which the law pronounced by reason of those works, that thereby we may have a liberty to appear before God, and be fit to serve him.

The sprinkling the tabernacle and the vessels of the sanctuary, and the person officiating in it, was the applying of the propitiation made by the sacrifice to those things for the special consecration of them unto God. No blood was sprinkled but the blood of the victim, solemnly offered unto God upon the altar, according to his own appointment; no blood applied to the conscience can cleanse it but the blood of this great sacrifice, which is peculiarly called 'the blood of sprinkling,' as it is the blood of the covenant, Heb. xii. 24.

The virtue of it conveyed as sprinkled is from the propitiation it made as shed. A not guilty is entered into the court of God when this blood is pleaded, and a not guilty inscribed upon the roll of conscience when this blood is sprinkled. The blood of Jesus appeases God's justice and quenches wrath. As it is pleaded before his tribunal, it silences the accusations of sin; and quells tumults in a wrangling conscience, as it is sprinkled upon the soul.

The evidence of this truth well appears;-
From the credit it had for the expiation and cleansing of guilt, before it was actually shed, and the reliance of believers in all ages on it. The blood of Christ was applied from the foundation of the world, though it was not shed till the fullness of time. They had the benefit of the promise of redemption before the accomplishment of the sacrifice for redemption.

The cleansing we have now is upon the account of the blood of Jesus already shed; the cleansing they had then was upon the account of the blood of Christ in time to be shed: the one respects it as past, the other as future. We must distinguish the virtue from the work of redemption. The work was appointed in a certain time, but the virtue was not restrained to a certain time, but was communicated to believers from the foundation of the world, as well as extended to the last ages of the world.