Part 67
The primitive christian writers who were converted to the faith, teach us these same doctrines of the grace of God, through the atonement of Christ, the pardon of sin through his blood, which had so much power over their own souls. In the faith of these doctrines, and the hope of eternal life by them, they became the glorious confessors and martyrs of a crucified Christ, and cast down the tempter and the accuser by the blood of the Lamb. This is the doctrine that has been delivered down to us through all ages of the christian church; and though the antichristian powers have mingled it with many of their superstitions, yet the gates of hell have never been able to prevail against it, so as to root it out. This is the religion which, two hundred years ago, was reformed from popish corruptions, and while our blessed reformers laboured to recover and convey it to us in its primitive glory, many of them were called to witness and seal it with their own blood.
An occasional Remark.—Since these were the truths that the last, and brightest, and best revelation of God communicated to men: since this propitiation of Christ was the doctrine which the inspired apostles taught, and in which all the foregoing revelations centre, even from the beginning of the world: It is by this therefore, that all the former and darker discoveries are to be explained; all the types and shadows of ceremonial worship, and the obscure language of prophecy, must have their true light cast upon them by this doctrine. This is the clue to guide us into the mysteries and deep things of God, which lay hid under the veils for so many ages. The great apostle St. Paul shews us how to penetrate and unfold all the ancient dispensations, by the doctrine of the Son of God coming into the flesh, by his dying as a sacrifice for sin, by his rising and ascending to heaven, by his appearing there as a priest to intercede for sinners in the virtue of his sacrifice, and by his sitting there as a king, to reign over all things for the salvation of his people, whom he has purchased with his own blood.
The Recollection.—What a variety of supports has this blessed doctrine of our reconciliation to God by the atoning death of Christ? What a train of arguments to confirm it are drawn down from the very first entrance of sin into the world? Guilty nature urges us on to enquire after such an atonement, and the bible reveals it to us in a long succession of types, promises, and prophecies, in narratives and plain instructions, in darker or brighter discoveries from the beginning of mankind.
If I forsake the gospel of Christ, and his atonement for sin, whither shall my guilty conscience fly to find a better relief? This is the doctrine that supplies the chiefest wants of a guilty creature, and the chief defects of natural light and reason. Nature shews me no way to recompense the justice of God for my innumerable sins. Nature shews me nothing which God will accept in the room of my own perfect obedience, or in the room of my everlasting punishment. If I leave thee, O Jesus, whither should I go? Thy sufferings are the spring of my hope of pardon, and my eternal life depends on thy painful and shameful death.
I see and obtain in this gospel of atonement all that the heathen world laboured for in vain, by many wild inventions, and painful superstitions. The anger of the God of heaven is pacified by the sufferings of Jesus his Son. O my God, let my soul never run back to infidelity and heathenism, and rove abroad among the foolish inventions of men, in quest of any other methods of atonement. The blood of Jesus is all my hope.
Here I see the gracious promises of ancient times fulfilled, even the 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.