first promise of mercy that was ever made to fallen man. Here I behold
the accomplishment of the predictions of the holy prophets since the
world began; 1 Pet. i. 11. “It was the Spirit of Christ spake in them,
concerning the sufferings of Christ, and the glory that should follow;”
Gen. iii. 15. Here I see “the seed of the woman breaking the head of the
serpent;” 1 John iii. 8. _The Son of God manifested_, and by his own
death, _destroyed the works of the devil_. Here I behold; Dan. ix. 24,
26. the Messiah _cut off, but not for himself_. I behold him here on his
cross, _finishing_ iniquity, _transgression, and sin_; and _bringing in
everlasting righteousness_. I see, Is. liii. 10. _his soul made an
offering for_ the _sins_ of men: And the prophets Isaiah and Daniel
conspiring with the blessed apostles to point to Jesus as an
all-sufficient Saviour.
I see the types and shadows of the Jewish religion so happily answered
in this doctrine of the priesthood and sacrifice of Christ, that I am
well assured that this is the substance, for it bears the shape and
lineaments of the shadow. This is the great original; for if carries the
exact resemblance of the types and pictures that went before. The
ancient religion of emblems and figures was confirmed by the amazing
wonders of Moses; but the religion of Christ, which contains in it the
substance and true glory of all former dispensations, is not only
attested by the miracles of the Son of God, but he himself also appears
in the midst of it, in so divine a correspondence with the typical
ordinances of Moses, as gives a double and most undoubted confirmation
to his own blessed gospel, and his own atonement for sin. Every thing
that established the religion of the Jews, serves to establish me in the
religion of Christ. Their lavers and washings, their altars and
sacrifices were divine; but they were divine only for a season. These
ancient veils which covered the gospel, were of God’s own contrivance;
and when they were exhibited to the people, especially in the days of
Moses and Solomon, they made a bright and sacred appearance; but now the
gospel stands forth unveiled, and in perfect light, God himself hath
folded up these veils as an old garment, and laid them aside. The
substance is come, and the shadows disappear. Blessed be the Lord that I
was brought forth since the Sun of Righteousness is risen upon the
earth, and the morning clouds are vanished away.
I hear Jesus, my great Prophet, preaching this doctrine of propitiation
for our sins by his death, in his own ministry; though he was content to
do it in a more obscure and imperfect manner: And I now see the reason
why he taught this truth chiefly in parables, because it was not proper
in that age to be published to the multitude in plain language, till he
had actually died and rose again.
I behold his terrible agonies in the garden, before he came near the
cross. I see the blessed Son of God labouring under the burden of our
guilt, wrestling, and sweating blood, under the unknown impressions of
that tribulation and wrath, that indignation and anguish which was due
to my sins. What else could make so glorious and divine a person
discover such dreadful distress of soul? Again, he cries out on the
cross with anguish of spirit, he bleeds, he groans, he dies. I
acknowledge the truth of the doctrine of his atonement. I read it in all
his agonies. These are such sufferings, and such sorrows as are beyond
all that men could inflict, or that a mere man could bear, beyond all
the common terrors of death and the grave. My Saviour sustained a
heavier burden, and was engaged in harder work; a labour more dreadful
and more glorious. He was then making atonement to divine justice for my
sins. And blessed be his name for ever and ever.
I read the same doctrine of atonement for sin, by the death of Christ,
in the writings of his holy apostles. This was the gospel which they
preached to the Jews, and to the rest of the nations. This they
delivered down in the sacred records of the New Testament, whence we
derive our religion and our hope. The language in which they expressed
our reconciliation to God, by the death of Christ, carries with it such
evidence, and such strength, that if I believe these books to be divine,
I cannot but receive this doctrine as the truth of God; and I would
learn of St. Paul; Gal. vi. 14. _to glory in the cross of Christ_;
and—ii. 20. to _live by the faith of the Son of God, who loved me, and
gave himself for me_.
When I read the astonishing gifts of the blessed Spirit, communicated to
the first preachers and professors of the gospel, when I survey these
gifts in all their extensive glory, and in all their force of argument,
I look upon all of them as a heap of united wonders, conspiring to
support this doctrine of the propitiation of Christ, which was every
where taught by these inspired favourites of heaven. Every strange
tongue which they spoke, teaches me this blessed truth. Every disease of
body which they healed, assures me, that the stripes which Christ
sustained, were for the healing of our souls. Every unclean spirit which
they cast out, establishes my belief, that by the atoning death of
Christ we are delivered from the power of the devil. Every surprising
wonder which they wrought, gives me a firmer persuasion of this wondrous
doctrine, that the Son of God died to give us life.
Blessed Saviour, let the same spirit, by whose influence they healed the
sick, they cast out devils, and wrought all these wonders, write this
holy religion, and this doctrine of thy atonement for sins deep in my
heart. O let me make it my daily food, the support and the life of my
soul. Teach me to apply it to all the holy purposes for which so
glorious a doctrine was revealed to the world. In the faith of this
atonement, by the blood of Jesus, let me join in the songs of angels,
and pronounce with joy; Luke ii. 14. _Glory to God in the highest, peace
on earth, and good-will to men_; Glory to God my Father, and my Saviour:
Pardon, life, and salvation to dying sinners. _Amen._
HYMN FOR SERMON XXXV.
_Faith and Repentance encouraged by the Sacrifice of Christ._
Where shall the guilty conscience go
To find a sure relief?
Can bleeding bulls or goats bestow
A balm to ease my grief?
Will popish rites and penances,
Release my soul from sin?
What insufficient things are these
To calm the wrath divine!
God, the great God, who rules the skies,
The gracious and the just,
Makes his own Son our sacrifice:
And there lies all our trust.
O never let my thoughts renounce
The gospel of my God,
Where vilest crimes are cleans’d at once
In Christ’s atoning blood.
Here rest my faith, and ne’er remove;
Here let repentance rise,
While I behold his bleeding love,
His dying agonies.
With shame and sorrow here I own
How great my guilt has been;
This is my way t’ approach the throne,
And God forgives my sin.
Footnote 36:
Though we have no express revelation in scripture, that sacrifices
were now instituted, yet there is abundant reason to believe it: For,
1. Abel offered bloody sacrifices. Now we can hardly suppose that Adam
or Abel would ever invent such a strange ceremony to please God with
it: Nor could reason ever dictate to them, that God, their Creator,
would be pleased with such a bloody practice, as cutting his living
creatures to pieces, and then burning them with fire. Nor would God
who is jealous of his prerogative in matters of worship, ever have
shewn his acceptance of these rites, if he himself had not appointed
them. 2. Though we do not read that Adam offered sacrifice, yet it is
plain he was not permitted to eat flesh; and therefore it is more
probable, that when he killed beasts, it was for sacrifices: And God
taught him to make cloathing for himself out of their skins. This was
immediately after the fall.
Footnote 37:
It may be worthy our notice here, that blood is no very proper liquid
for purification of any defilements, unless it be, as it represents
death to be an atonement for the guilt of sin, which is a moral
defilement of the soul. And yet Heb. ix. 22. _Almost all things under
the law are purged by blood_: One would think water should be a much
better cleanser: But we find this purging or cleaning signifies
atonement for sin, when the very next words give us the reason why
blood is appointed, _viz._ because pardon or remission is the thing
sought; _for without shedding of blood is no remission_.
It is plain therefore, that to a guilty and defiled soul or
conscience, every thing is defiled; as Tit. i. 13. But when both the
people and their sacred utensils were sprinkled with blood, it denotes
that all things are sanctified and pure, to those whose souls partake
of the atonement of Christ, and whose sins are remitted through his
bloody death.
Footnote 38:
I grant there are some other ingenious and probable reasons offered by
the author of Miscellanea Sacra, why Christ did not communicate his
gospel so completely to his disciples in his own life-time; Essay 1.
p. 156-159, but what I have mentioned is sufficient for my purpose.
Footnote 39:
It was generally agreed that these gifts of the Holy Ghost were never
set in such an illustrious light, for the defence of christianity, as
in a late treatise, entitled Miscellanea Sacra, Essay I. especially
from page 141 to the end.
SERMON XXXVI.
_The Use of the foregoing Sermons, with intermingled Reflections._
ROM. iii. 25.—Whom God hath set forth to be a propitiation——
This glorious doctrine of the propitiation of Christ, has been explained
and proved at large in the former discourses. It remains that we shew
the proper uses of it. If we would set our thoughts at work to draw
inferences, we might derive thence many truths, as well as duties. But
as my chief design is to promote practical godliness, I shall content
myself with mentioning two doctrinal inferences, and all the rest shall
more immediately direct our practice.
First doctrinal inference. How vain are all the labours and pretences of
mankind, sinful, guilty mankind, to seek or hope for any better religion
than that which is contained in the gospel of Christ! It is here alone,
that we can find the solid and rational principles of reconciliation to
an offended God. This doctrine of atonement for sin by the sufferings of
Christ, is a substantial ground for our establishment in christianity,
and should be an effectual persuasive, to continue in the profession of
the gospel; Heb. iv. 14. _Having such a High-priest as Jesus the Son of
God, who after he had died for our sins, rose again, and entered into
heaven, let us hold fast our profession._ All the religions that God
ever appointed for fallen man, meet and centre here. If you have any
regard to reason and argument, if you would follow the dictates of
revelation, or if you would seek the peace and happiness of your souls,
never, never forsake the religion of Jesus.
Reflection.—“My soul, hast thou heard this doctrine of the propitiation
of Christ, and the arguments that support it in the last discourse? Dost
thou receive, dost thou believe this great article of faith? Hold it
fast then, and live upon it continually. Never hope to find a surer
spring of pardon, nor a sweeter relief for a guilty conscience. Maintain
this hope, and hold fast thy bible, where this blessing is discovered to
men. Keep upon thy spirit a due sense and relish of this atonement for
sin: It will be a blessed guard against infidelity, and assist thee to
stand in an hour of temptation, against the cavils of men, who have
renounced the gospel of God.
“But remember, O my soul, that if thou sin wilfully against this gospel,
that is, if thou abandon this grace, and reject it utterly with contempt
and opposition, _after thou hast received the knowledge of the truth,
there remaineth no more sacrifice for sin, but a certain fearful looking
for of judgment and fiery indignation which shall devour the
adversaries_;” Heb. x. 26, 27. This scripture seems to stand like a
divine engine, charged with vengeance and eternal death, and pointed not
only against the primitive apostates, but against some of the profane
infidels and scoffers of our age, who have renounced, reproached, and
ridiculed the gospel which they once professed. Remember also, that it
carries in it a very dangerous and threatening aspect, upon those who
continue to profess the religion of the bible, but cancel out of it the
doctrine of the atonement of Christ; for there remains no other
sacrifice. Have a care, therefore, O my soul, and stand at a distance
from their company, who deny the propitiatory virtue of the blood of
Christ! Let them find a better ground to build their hopes of pardon
upon: But do thou lay thy foundation _on this rock, and the powers of
hell shall not prevail against it_.
Second doctrinal inference.—How strange and unreasonable is the doctrine
of the popish church, who while they profess to believe the religion of
Christ, yet introduce many other methods of atonement for sin beside the
sufferings of the Son of God, and the atonement which Jesus has made.
Every time they celebrate the Lord’s-supper, and the priest communicates
the consecrated bread to his deluded followers, they suppose there is a
fresh propitiation made for sin: Therefore they call it the sacrifice of
the mass, and imagine that their unscriptural representation of this
holy ordinance, is a real propitiation, not only for the sins of the
living, but for those that are dead also. Whereas St. Paul assures us;
Heb. ix. 28.—_Christ was once offered to bear the sins of many._ Heb. x.
14. _By one offering he hath for ever perfected them that are
sanctified._ I confess, this practice, of theirs in the mass, looks
something like a pretence of honour, to the name and death of Christ;
because, they declare, the mass is but, as it were, a repetition of the
very sacrifice of Christ himself: Though that is expressly contrary to
the language of scripture; for “this man Jesus, after he had offered one
sacrifice for sin, for ever sat down at the right-hand of God;” Heb. x.
12. because his single sacrifice was all-sufficient, and needs no
repetition.
But, besides this, they have many other methods of atonement which men
perform, and which they add to the atonement of Christ. What are all
their imposed penances, their pilgrimages on bare feet, the scourgings
of their own bodies, the garments of hair worn upon their flesh, and
their multitudes of repeated Latin prayers? What are they all but
toilsome and painful labours, invented by men, to make atonement for the
sins of the soul?
Reflection.—“Blessed be the name of our God, who has delivered our
nation from this bondage of iniquity, from these foolish yokes and
burdens of superstition; these profane dishonours done to the sacrifice
and atonement of Jesus our Saviour. We are ready to look on popery now
as lying afar off, across the seas, as an evil thing at a great
distance, and are not so much impressed with a grateful sense of our
preservation from it. We are too soon forgetful of our narrow escape
from this mischief, by the late revolution, and the protestant
succession; by the arm of God, and by the two best of kings, William our
deliverer, and George our defender. Had it not been for these
providences of heaven, and these princes on earth, our land might have
been filled with these superstitions, and they might have been imposed
on us, under the penalties of imprisonment and poverty, torment and
death. And how could we stand in the fiery trial? Awake, O my heart, and
let my tongue awake into songs of praise and salvation, that I am not
tempted or compelled to disgrace the blood of my Saviour by having other
atonements for sin imposed on my conscience. And in the midst of thy
praises to God, O my soul, drop a tear of pity on thy brethren, who
dwell in the midst of these temptations, and in the language of
christian sympathy, lift up a groan to heaven for them, and say, _How
long, O Lord, how long?_”
But let my thoughts return home from the popish countries and their
superstitions. It is not enough for me to renounce the inventions of
men, as any part of my righteousness, to procure my pardon and
acceptance in the sight of God, but even the duties which God himself
has required, the duties of faith and love, of repentance and new
obedience, must never stand in the room of the atonement of Christ. They
are all poor defective works, and want to be sprinkled with the blood of
his sacrifice! They were never designed to join with the obedience of
Christ, in procuring the favour of an offended God. Have a care,
therefore, O my soul, of resting in the best of thy holy services, or of
making them a matter of merit, to introduce thee before his presence.
When thou art raised nearest to heaven in the practice of christian
graces and duties, fall down before the throne, confess thy
unworthiness, and say; Ps. cxxx. 3, 4. _If thou, O Lord, shouldst mark
iniquities, who can stand?_ But _there is forgiveness with thee_, and
plentiful redemption by the blood of Jesus. There lies all my hope.
Thus I have finished the two inferences for instruction, I proceed now
to those which more immediately relate to our practice. This blessed
doctrine of the atonement of Christ, runs like a golden thread through
the whole of our religion: It unites the several parts of it in a sweet
harmony, and casts a lustre over them all. Let us then particularly
survey some of the various practical uses to which it may be applied.
1. It is a solid foundation, on which the greatest of sinners may hope
for acceptance with God, when they return to him: It is a sufficient
ground for their firm trust in Christ as a Saviour, and a reviving
cordial against sinking in despair.
Let the crimes of a creature be never so great and heinous, yet the
atonement of the Son of God is equal to them all. Let the defilements
and stains of the soul be never so deep and crimson, the blood of Christ
has a strange and divine virtue to wash them away, and to make the
sinner white as snow, even in the sight of a holy God. Rev. vii. 14.
_They washed their garments, and made them white in the blood of the
Lamb._ _This is a faithful saying_, as St. Paul tells Timothy, _and
worthy of all acceptation, Christ Jesus came into the world to save
sinners, of whom I am chief_; 1 Tim. i. 15. And our Saviour assures us,
_All manner of sin and blasphemy shall be forgiven to men_; Mat. xii.
14. because that he knew that he could make compensation to divine
Justice for all this guilt. Therefore all sorts of blasphemers and
criminals shall be forgiven, but those who blaspheme the Holy Spirit in
his highest attestations to this gospel, and utterly refuse this
atonement of Christ. 1 John i. 7. _The blood of Jesus Christ cleanseth
us from all sin_; it is a divine sacrifice, and all-sufficient
propitiation, extensive as our iniquities.
Jesus is an able and an almighty Saviour, so that the vilest of sinners
need not despair, if they are but willing to return to God, and come
unto him, that they may be saved in his own way. The deepest wounds that
were ever made in the conscience by sins, against light, and against
love, sins of long continuance, sins of old obstinacy and repeated
backslidings, sins of the blackest aggravations, may all be healed by
applying the blood of Christ. Awake, arise, O sinner, fly to the hope
that is set before thee? In vain will you try a thousand remedies, this
is the only relief. A soul stung with the guilt of sin, as with a fiery
serpent, must look up to Jesus hanging on the cross, there alone can he
find healing and life.
Reflection.—“And what is my state? and what is my present case? Am I a
sinner under the first awakenings of conscience? Is my spirit filled
with dreadful apprehensions of an offended God, and of a law that
pronounceth curses and death? Am 1 enquiring, What shall I do to flee
from the wrath to come? Does the load of all my past offences lie heavy
upon me? Are my sins gone over my head as a heavy burden, too heavy for
me to bear? Does Satan the tempter and the accuser, terrify and hurry me
with despairing thoughts? Does he tell me that my crimes are too big to
be forgiven? But Satan is _a liar from the beginning_. The gospel of
Christ is divinely true. I come to Jesus as a great High-priest in the
blood of his atonement: I come _weary and heavy laden_, under a sense of
the guilt of past sins, and the remaining power of them in my soul. O
Jesus fulfil thy promise, and give rest to my labouring and wounded
spirit! Speak a word of peace and pardon to a sinking creature, and
raise and receive him to hope and salvation. I am worthy to perish for
ever, but thy death is worthy to procure life for me. Here I rest my
heavy-laden soul, and with humble hope I wait for thy mercy.
“Or, am I a professor of religion that have fallen under great decays
and wretched backslidings? Are old terrors and agonies returned upon my
conscience with redoubled smart and anguish? Do I see my guilt? My
shameful wanderings, my loathsome iniquities? Do I seem as it were to be
cast out from God? And does he seem to shut the door of heaven against
my prayers? Yet I will not despair: I will come in the name of Jesus the
great atonement. Wash my guilty soul, O blessed Redeemer, with thy
blood, and I will look again toward the holy temple. I will lift up a
humble eye toward an offended God. Thy sacrifice is ever fresh in the
power and virtue of it. The _Lamb as it had been slain_, appears in
heaven with the marks of his sacrifice. I return with a broken heart to
my heavenly Father: I return trembling and hoping in the merit of that
everlasting atonement, and wait for restoring grace.
“Or, am I endeavouring to walk closely with my God, in all the duties of
holiness, but daily infirmities break out, daily follies and guilt
attend me? I make sore complaints indeed, because of the perpetual
workings of indwelling sin; yet I will not despair. I love the word of
God, and I read it to keep me from sinning: But St. John assures me _if
any man sin_ through the weakness of nature, and the prevalence of daily
temptations, _we have an advocate with the Father, even Jesus the
righteous_; 1 John ii. 1, 2. And he is an effectual Advocate, because he
is a propitiation for our sins; and he pleads in the virtue of his own
blood. O may I ever maintain a constant exercise of faith on the Son of
God, as my great High-priest! May I keep up a lively and delightful
sense of the all-sufficiency of his atonement upon my spirit, that this
which is the glory of my religion, may also be the daily life of my
soul.”
II. This doctrine of atonement for sin, should be used as a powerful
motive to excite repentance in every heart where sin hath dwelt.
Repentance and forgiveness are joined together in the commission of our
exalted Saviour; Acts v. 31. Grace is a sweet and constraining motive to
duty. There is abundant encouragement for sinners to repent and mourn
before God for their past transgressions, because the blood of Jesus has
provided pardon for them. 1 John i. 9. _If we confess our sins, God is
faithful_ to his own word, and _just and true_ to his Son Jesus, _to
forgive such_ offenders, _and his blood will cleanse us from our sins_.
The fallen angels are not called and encouraged by divine mercy, to
repent of their heinous rebellions; for there is no Saviour, there is no
atoning sacrifice provided for them.
Reflection.—“And is there such an atonement made? And are there such
pardons provided for such guilty wretches as I have been? Is God
reconciling himself to men, and reconciling men to himself, by the blood
of Jesus? Then let my soul mourn for all her follies, all her past
iniquities. Let me be covered with shame, and lie in the dust at the
foot of God. O let him speak peace and forgiveness to me, through the
blood of Christ. I remember my guilt, and am confounded, and open my
mouth no more to vindicate myself: I am overwhelmed with this amazing
instance of divine love: God has sent his Son to die for me, and is
pacified toward me, for all that I have done against him. O wretched
creature that I am, that ever I should rebel against a God of such
compassion! Against a God, who all this while had such kind designs
towards me, and was making his own way to reconciliation and peace,
through the blood of his own Son! I find now by sweet experience, what I
have been often told by other christians, that the most kindly workings
of true repentance, arise from the sense of a forgiving God, and a dying
Saviour.”