The disciples of Christ must be praying people, all, without distinction of nation, sect, rank, or party. Our duty as Christians is summed up in two words; godliness, that is, the right worshipping of God, and honesty, that is, good conduct toward all men.
These must go together: we are not truly honest if we are not godly and do not render to God his due, and we are not truly godly if not honest.
We should abound in what is acceptable in the sight of God our Saviour. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between God and us; Jesus Christ is the Mediator who makes peace.
1 Timothy 2:5
For there is one God and one mediator between God and men, the man Christ Jesus;
A mediator, as the very term signifies, is a friend that comes between two parties and is not to act merely with and for one of them. The great design of the law was that the promise by faith of Jesus Christ might be given to those that believe; that, being convinced of their guilt and the insufficiency of the law to effect righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.
And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour and that the unbeliever who is not thus united or related to him, should remain under condemnation.
The law is still of use to convince us of what is past and to direct us for the future. Though we cannot be saved by it as a covenant, yet we own and submit to it as a rule in the hand of the Mediator.
The covenant God made with Abraham was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ.
Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of the faith, against dependence on human righteousness.
And whatever is undertaken according to God’s pleasure shall prosper. He shall see it accomplished in the conversion and salvation of sinners. There are many whom Christ justifies, even as many as he gave his life a ransom for.
By faith, we are justified; thus, God is most glorified, free grace most advanced, self most abased, and our happiness secured. We must know him, and believe in him, as one that bore our sins, and saved us from sinking under the load, by taking it upon himself. Sin and Satan, death and hell, the world and the flesh, are the strong foes he has vanquished.
What God designed for the Redeemer he shall certainly possess. When he led captivity captive, he received gifts for men that he might give gifts to men. The High Priest of our profession holds his office by the power of endless life in himself, not only to keep himself alive but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse.
But the High Priest of our profession holds his office by the power of endless life in himself, not only to keep himself alive but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse.
The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron, there was a multitude of priests, of high priests one after another; but in the priesthood of Christ, there is only one and the same.
This is the believer’s safety and happiness that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then, it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.
Robert Rombough a humble servant obedient unto our Lord Yeshua and Yahuwah.