“Therefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” Hebrews 2:17

God gave the persons of the elect into the hands of his dear Son, as Jacob committed Benjamin into the hands of Judah; and as Judah accepted Benjamin, so Christ accepted the Church and undertook to bring it unto God, or he himself would bear the blame forever. But how this faithfulness was tried! Men tried it; devils tried it; God tried it; but it came gloriously through all. Yet what loads were laid upon it! How the very knees of Jesus, so to speak, staggered beneath it! How, as Deer says, he had– “Strength enough, and none to spare!”

How he had to sustain the curse of the law and the load of imputed sin! How he had to drink up a very hell of inward torment! How he had to be agonized in body, and more than agonized in soul! What bloody sweat in the garden, what tears, what sore amazement, what heaviness of spirit, what sorrowfulness even unto death; what pangs of body upon the cross, what grief of mind, what distress of soul, did the Holy Lamb endure in being faithful unto God! How he might have prayed, and his Father would have sent him twelve legions of angels! He had but to speak, and he might have soared to heaven and left the cross and all its shame and suffering behind.

But he was faithful to God and to the work which he had undertaken. Six weary hours he hung upon the cross. Six weary hours he endured the wrath of God, and that most cutting stroke of all, reserved to the last as the bitterest drop in the whole cup, the hiding of his Father’s countenance, which wrung from his bosom that cry, such as neither earth nor heaven had heard before–”My God, my God, why have you forsaken me?” And yet not until he had finished the work did he give up his spirit. So he was faithful “in all things pertaining to God.”

And he is faithful, also, in all things pertaining to man. He could say to the Father, “Of all whom you have given me”– except the son of perdition, Judas; he had no charge to save him from death and hell; but of all the others whom he had received as his Father’s gift, he could say, “I have lost none.” Thus he was faithful while he was on earth. And how faithful he is now! The high priest under the law had two offices to execute; he had to OFFER SACRIFICE for the people, and to offer prayer and INTERCESSION for them. Upon earth Jesus fulfilled the first; in heaven he fulfils the second, as there making by virtue of his presence continual intercession for us.

“Why are you so fearful? how is it that you have no faith?” Mark 4:40

The habitual, or even the occasional, doubtful apprehension indulged in of his interest in Christ will tend materially to the enfeebling and decay of a believer’s faith; no cause can be more certain in its effects than this. If it be true that the exercise of faith develops its strength, it is equally true that the perpetual indulgence of doubtful apprehensions of pardon and acceptance must necessarily eat as a canker-worm at the root of faith.

Every misgiving felt, every doubt cherished, every fear yielded to, every dark providence brooded over, tends to unhinge the soul from God, and dims its near and loving view of Jesus. To doubt the love, the wisdom, and the faithfulness of God, to doubt the perfection of the work of Christ, to doubt the operation of the Spirit on the heart, what can tend more to the weakening and decay of this precious and costly grace?

Every time the soul sinks under the pressure of a doubt of its interest in Christ, the effect must be a weakening of the soul’s view of the glory, perfection, and all-sufficiency of Christ’s work. But imperfectly may the doubting Christian be aware what dishonor is done to Jesus, what reflection is cast upon His great work, by every unbelieving fear he cherishes.

It is a secret wounding of Jesus, however the soul might shrink from such an inference; it is a lowering, an undervaluing of Christ’s obedience and death- that glorious work of salvation with which the Father has declared Himself well pleased- that work with which divine justice has confessed itself satisfied- that work, on the basis of which every poor, convinced sinner is saved, and on the ground of which millions of redeemed and glorified spirits are now basking around the throne- that work, we say, is dishonored, undervalued, and slighted by every doubt and fear secretly harbored or openly expressed by a child of God. The moment a believer looks at his unworthiness more than at the righteousness of Christ- supposes that there is not a sufficiency of merit in Jesus to supply the absence of all merit in himself before God- what is it but a setting up his sinfulness and unworthiness above the infinite worth, fulness, and sufficiency of Christ’s atonement and righteousness?

There is much spurious humility among many of the dear saints of God. It is thought by some, that to be always doubting one’s pardon and acceptance is the evidence of a humble spirit. It is, allow us to say, the mark of the very opposite of a lowly and humble mind. That is true humility that credits the testimony of God- that believes because He has spoken it- that rests in the blood and righteousness and all-sufficiency of Jesus, because He has declared that “whoever believes in Him shall be saved.”

This is genuine lowliness- the blessed product of the Eternal Spirit. To go to Jesus just as I am, a poor, lost, helpless sinner- to go without previous preparation- to go glorying in my weakness, infirmity, and poverty, that the free grace, and sovereign pleasure, and infinite merit of Christ might be seen in my full pardon, justification, and eternal glory.

There is more of unmortified pride, of self-righteousness, of that principle that would make God a debtor to the creature, in the refusal of a soul fully to accept of Jesus, than is suspected. There is more real, profound humility in a simple, believing venture upon Christ, as a ruined sinner, taking Him as all its righteousness, all its pardon, all its glory, than it is possible for any mortal mind to fathom.

Doubt is ever the offspring of pride, humility is ever the handmaid of faith.

Octavius Winslow

“Having loved His own who were in the world —He loved them to the end.” John 13:1

The most wonderful thing in the universe, is our Savior’s love for His own people. Christ bears with all our infirmities. He never tires of our inconsistencies and unfaithfulnesses. He goes on forever forgiving and forgetting. He follows us when we go astray. He does not forget us—when we forget Him. Through all our stumbling and sinning, through all our provocation and disobedience, through all our waywardnesses and stubbornnesses, through all our doubting and unfaithfulness —He clings to us still, and never lets us go. “Never will Ileave you; never will I forsake you.” Hebrews 13:5 “I give them eternal life, and they will never perish—ever! No one will snatch them out of My hand!” John 10:28

J.R.Miller

Ruth Bryan collection

Rough paths

“Remember that the Lord your God led you on the entire journey these 40 years in the wilderness, so that He might humble you and test you to know what was in your heart, whether or not you would keep His commands. He humbled you by letting you go hungry; then He gave you manna to eat, which you and your fathers had not known, so that you might learn that man does not live on bread alone but on every word that comes from the mouth of the Lord.” Deuteronomy 8:2-3

I am sure there has been a needs-be for all the rough paths I have been traveling. I might have been much puffed up if all had gone smoothly. By these things I learn, under Divine teaching, much that is within. And I also find my heart is much softened thereby, to sympathize with others in their trials.

I have once or twice had relief, and thought the storm was over—but it has again beaten upon me. I see from it that in my fallen nature there is no improvement.

How do I marvel when I look back; what deep anguish I have gone through. I wish to watch closely, to learn profitably, to be humbled exceedingly, and think I must walk softly before the Lord all my days.

I bless Him, that He has kept me in fervent cries to Him during the long siege, and thus flesh has not prevailed against me. Surely, now, the walls of this Jericho have fallen. O blessed Jesus, in the tenderness of Your compassion—pity my infirmity, and, through it all, lead me on to victory.

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Romans 8:30

And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. Romans 8:30

And having chosen them, he called them to come to him. And he gave them right standing with himself, and he promised them his glory. Romans 8:30

Such is the third link in this golden chain of heavenly truth. Those whom God appoints unto salvation, he as certainly calls by his effectual grace; and those whom he thus calls by his Spirit, he as certainly justifies through his Son. As we are not composing a treatise on the doctrine of Justification, we must assume it as divinely revealed, restricting ourselves, in the present instance, to a simple and brief presentation of the truth, as it forms an essential step in the believer’s progress from condemnation to glory. “Whom he called, them he also justified.”

Of the necessity of justification, we need not speak at great length. If there is no condemnation where justification is attained, it follows that where there is not the condition of justification, the law must be left to take its full effect. But the very provision proves the necessity. Had it been possible for our fallen race to have recovered their former state of holiness and consequent Divine acceptance by an expedient of their own invention, do we think that God would have provided a way of justification so costly or so stupendous as that which the Gospel reveals? The utter incapacity of the sinner to justify himself, left the way open for the display of God’s infinite wisdom, holiness, and grace. The theater was prepared for the development of his great and grand expedient of justifying the sinner, and yet remaining truly, unbendingly, and unimpeachably just. But not upon man’s inability to justify himself rests alone the necessity of a Divine method of justification, but mainly upon the nature of God’s moral government. As a holy God, he can only consistently pardon and justify upon the basis of a righteousness which fully sustains the purity of his nature, the majesty of his law, and the glory of his entire moral government. Here are the two extremes of being- the holy, condemning Lord God, and the unholy and condemned sinner. It is proposed that they should meet as upon an equal footing, and that perfect reconciliation and peace should eternally be established between them. But upon what basis? Without a mediating plan, how shall this be effected? God is under a most free necessity to maintain the dignity of his throne, the holiness of his nature, and the righteousness of his law. If he would justify the sinner upon the ground of mere mercy, apart from a full satisfaction to the Divine government, what would become of his justice and his holiness? and with what truth could it be affirmed that “he is of purer eyes than to behold evil, and cannot (not will not, but cannot) look on iniquity?” If, then, man is saved, if the sinner is justified, if the condemned is acquitted, it is most clear that it must be upon the basis of an atonement that should not compromise the righteousness of the Divine government, but should so harmonize all the attributes of God, so meet all the claims of justice and holiness and truth, as shall enable Mercy to walk upon the high battlements of his grace, waving her olive-branch of peace in view of a revolted and guilty world. Such an expedient has been devised, such a basis has been provided, such an atonement has been made. We now approach nearer to the subject before us.

The term is forensic- employed in judicial affairs, transacted in a court of judicature. We find an illustration of this in God’s Word- “If there be a controversy between men, and they come into judgment, that the judge may judge them, then they shall justify the righteous, and condemn the wicked.” It is clear from this passage that the word stands opposed to a state of condemnation, and in this sense it is employed in the text under consideration. To justify, in its proper and fullest sense, is to release from all condemnation. Now it is important that we do not mix up this doctrine, as the Church of Rome has done, with other and kindred doctrines. We must clearly distinguish it from that of sanctification. Closely connected as they are, they yet entirely differ. The one is a change of state, the other a change of condition. By the one we pass from guilt to righteousness, by the other we pass from sin to holiness. In justification we are brought near to God; in sanctification we are made like God. The one places in before him in a condition of non-condemnation; the other transforms us into his image. Yet the Church of Rome blends the two states together, and in her formularies teaches an imputed sanctification, just as the Bible teaches an imputed justification. It is to be distinguished, too, from pardon. Justification is a higher act. By the act of pardon we are saved from hell; but by the decree of justification, we are brought to heaven. The one discharges the soul from punishment; the other places in its hand a title-deed to glory. But the main question relates to the method of God’s justification. And this is a point of vital moment. The Lord Jesus Christ is emphatically the justification of all the predestined and called people of God. “By him all that believe are justified from all things.” “Being justified freely by his grace, through the redemption that is in Christ Jesus.” The antecedent step was to place himself in the exact position of his church. In order to do this, it was necessary that he should be made under the law; for as the Son of God, he was above the law, and could not therefore be amenable to its precept. But when he became the Son of man, it was as though the sovereign of a vast empire had relinquished his regal character for the condition of the subject. He, who was superior to all law, by his mysterious incarnation placed himself under the law. He who was the King of Glory, became by his advent the lowest of subjects. “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law.” What a stoop was this! What a descending of the Son of God from the height of his glory! The King of kings, the Lord of lords, consenting to be brought under his own law, a subject to himself, the law-Giver becoming the law-Fulfiller. Having thus humbled himself, he was prepared, as the sacrificial Lamb, to take up and bear away the sins of his people. The prophecy that predicted that he should “bear their iniquities,” and that he should “justify many,” received in him its literal and fullest accomplishment. Thus upon Jesus were laid all the iniquities, and with the iniquities the entire curse, and added to the curse, the full penalty belonging to the Church of God. This personal and close contact with sin affected not his moral nature; for that was essentially sinless, and could receive no possible taint from his bearing our iniquity. He was accounted “accursed,” even as was Israel’s goat, when upon its head Aaron laid the sins of the people; but as that imputation of sin could not render the animal to whom it was transferred morally guilty, though by the law treated as such, so the bearing of sin by Christ could not for a single instant compromise his personal sanctity. With what distinctness has the Spirit revealed, and with what strictness has he guarded, the perfect sinlessness of the atoning Savior! “He has made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.” Oh, blessed declaration to those who not only see the sin that dwells in them, but who trace the defilement of sin in their holiest things, and who lean alone for pardon upon the sacrifice of the spotless Lamb of God! To them, how encouraging and consolatory the assurance that there is a sinless One who, coming between a holy God and their souls, is accepted in their stead, and in whom they are looked upon as righteous! And this is God’s method of justification. By a change of place with the Church, Christ becomes the “Lord our Righteousness,” and we are “made the righteousness of God in him.”

There is the transfer of sin to the innocent, and in return, there is the transfer of righteousness to the guilty. In this method of justification no violence whatever is done to the moral government of God. So far from a shade obscuring its glory, that glory beams forth with an effulgence which must have remained forever veiled, but for the redemption of man by Christ. God never appears so like himself as when he sits in judgment upon the person of a sinner, and determines his standing before him upon the ground of that satisfaction to his law rendered by the Son of God in the room and stead of the guilty. Then does he appear infinitely holy, yet infinitely gracious; infinitely just, yet infinitely merciful. Love, as if it had long been panting for an outlet, now leaps forth and embraces the sinner; while justice, holiness, and truth gaze upon the wondrous spectacle with infinite complacence and delight. And shall we not pause and bestow a thought of admiration and gratitude upon him, who was constrained to stand in our place of degradation and woe, that we might stand in his place of righteousness and glory? What wondrous love! What stupendous grace! that he should have been willing to have taken upon him our sin, and curse, and woe. The exchange to him how humiliating! He could only raise us, by himself stooping. He could only emancipate us, by wearing our chain. He could only deliver us from death, by himself dying. He could only invest us with the spotless robe of his pure righteousness, by wrapping around himself the leprous mantle of our sin and curse. Oh, how precious ought he to be to every believing heart! What affection, what service, what sacrifice, what devotion, he deserves at our hands! Lord, incline my heart to yield itself supremely to you!

But in what way does this great blessing of justification become ours? In other words, what is the instrument by which the sinner is justified? The answer is at hand. “Being justified freely by his grace, through the redemption which is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood.” Faith, and faith alone, makes this righteousness of God ours. “By him all that believe are justified.” And why is it solely and exclusively by faith? The answer is again at hand “Therefore it is of faith, that it might be by grace.” Were justification through any other medium than by believing, then the perfect freeness of the blessing would not be secured. The expressions are, “Justified freely by his grace;” that is, gratuitously- absolutely for nothing. Not only was God in no sense whatever bound to justify the sinner; but the sovereignty of his law, as well as the sovereignty of his love, alike demanded that, in extending to the sinner the greatest boon of his government, he should do so upon no other principle than as a perfect act of grace on the part of the Giver, and as a perfect gratuity on the part of the recipient having “nothing to pay.” Therefore, whatever is associated with faith in the matter of the sinner’s justification- whether it be Baptism, or any other rite, or any work or condition performed by the creature- renders the act entirely void and of none effect. The justification of the believing sinner is as free as the God of love and grace can make it.

Yet more: Faith is not only the instrument by which we receive a free grace justification, but it harmonizes the outward act of God with the inward feelings of the believing heart. Thus in justification the heart of the Justifier and the heart of the justified beat in the most perfect and holy unison. It is not a stupendous act on the part of God meeting no response on the part of man. Oh no! the believer’s heart flows out in gratitude after God’s heart, traveling towards him in the mightiness and majesty of its saving love; and thus both meet in Christ, the one Mediator between God and man. Here the believer is conscious of a vital union with his justifying Lord. He feels he is one with Christ. The righteousness wrought out, is by faith wrought in, and that faith is the uniting grace of a real, personal union between the justified soul, and a risen, living Savior. “He that is joined to the Lord is one Spirit.” Oh close and blessed union! Justified by God, accepted in Christ, condemnation there cannot be. I stand in the Divine presence as Joshua stood before the Lord, or as the woman stood before the Savior, charged, accused, guilty; but I am in the presence of him who, though now he sits upon the throne as my Judge, once hung upon the cross as my Savior. And, investing me with his own spotless robe, he proceeds to pronounce the sentence- “No Condemnation!” “These things write I unto you that your joy may be full.”

In conclusion, while this subject, as we thus see, lays the basis of the deepest joy, it is equally promotive of the highest holiness. Some have thought that a link were lacking in the chain of truth we are contemplating, because no specific mention is made of sanctification. But this is not really the case. The apostle does not deem it necessary to say that, he “whom God justifies he also sanctifies,” simply because in the preceding verse he had already in the strongest manner affirmed that God’s people were predestinated to be conformed to the image of his Son. And what were this but the very highest order of sanctification? No sinner can be pardoned and justified without the implantation in his soul by the Holy Spirit of the germ of holiness; so that the “path of the just is as the shining light, that shines more and more unto the perfect day.” Fully and freely, and forever justified, Oh, how powerful the motive to yield ourselves unto God! “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

We must learn to discriminate between our justified state, and the existence of indwelling sin. The one does not necessarily involve the present annihilation of the other. And by not clearly discerning the difference, many of God’s people are exposed to great distress of mind. Let us, to illustrate the case, suppose an act of free pardon transmitted from the sovereign to a condemned criminal, slowly sinking beneath the ravages of a fatal disease. He passes out of his cell, delivered indeed from a humiliating and painful death, but bearing with him a hidden worm that feeds at the very root of the vital principle. Thus is it with the justified. They have “no condemnation” written as with beams of light upon their tranquil brow. Yet they bear about within their souls a moral disease, which shall not cease to work and distress until they lay down the body of sin and death, and wake up perfected in the likeness of their Lord.

JOY

JOY, the Fruit of Forgiveness

“Son, be of good cheer; your sins are forgiven!”–Matt. 9:2

The tree of forgiveness, shaken by the hand of faith, pours down rich fruits. From the showers of descending blessings let holy joy be now selected. This bright inhabitant of the believing heart quickly springs from the glad tidings–”Son, be of good cheer; your sins are forgiven.” Joy is the product of this sweet assurance of forgiveness–it is among the rays which sparkle from the absolving work of Christ.

The cavilers who first heard the wondrous words, “your sins are forgiven,” rightly reasoned, “Who can forgive sins but God alone?” But He who thus speaks is the mighty God; Deity is His inseparable property–He usurps nothing beyond His own prerogative when with authority He dispenses pardon. As God He purchased, and as God He gives. Pardon is a myth, except it be divinely given; it is like the city which has foundations, whose builder and maker is God.

But when faith gains this resting-place joy must ensue; doubts, fears, hesitations flee. All the black clouds of terror, anguish, and dismay vanish; beams of bright light shine joyfully around–thanksgiving and the voice of melody dwell on rejoicing lips; sweet echoes repeat, “Be of good cheer; your sins are forgiven!”

To animate faith let the scene of this utterance be visited. The spot was Capernaum, the place in which Jesus often rested, as His adopted home.

The name suggests warnings, which it would be omission not to heed. In privileges, advantages, opportunities, this city was exalted unto heaven; nevertheless it was brought down to hell. Blessings within reach were spurned; the day of grace was unimproved–therefore the voice of condemnation thunders, “It shall be more tolerable for the land of Sodom in the day of judgment than for you.” Let all take notice–their state is fatal to whom the Gospel comes and works no saving change.

Here Jesus was unfolding His glorious truths–as a prophet He was revealing the way of life, the only remedy for sin. When He taught, multitudes thronged to hear; but seldom was concern more earnest. Luke relates, that “there were seated around Him Pharisees and doctors of the law out of every town of Galilee, and Judea and Jerusalem.” Mark adds that the concourse was so excessive “that there was no room to receive them–no, not so much as about the door.”

These eager listeners won great reward. Not only did they receive lessons mighty to save, they moreover witnessed a miracle of mercy; they heard, also, the announcement of sin forgiven, and witnessed the resulting joy. “Son, be of good cheer; your sins are forgiven!”

Here is encouragement to seek with diligence all means of grace. Divine power is accessory to the words of life. A preached Gospel is the channel in which the Spirit flows into hearts with converting, reviving, sanctifying might.

Attention is now attracted by a strange appearance. Four men advance bearing on a bed a palsy-stricken friend. Their desire is obvious, their motive is not hidden–they are intent on reaching Jesus; they are eager to place an afflicted comrade at His feet. They had received news that Jesus was able and willing to relieve; that He wielded power to dispense all cures–this persuasion prompted their intrepid steps.

But now an obstacle threatens to defeat their zeal. The thronging crowd forbids approach; no avenue is open through the dense mass. But ardent faith cannot be baffled. This grace labors and wearies not–it has wondrous skill to invent and persevere; it scorns to succumb, and thus proceeds to triumph.

This narrative is a conspicuous proof. All approach is choked–be it so–the roof may be reached. It is not easy with such a burden to ascend; but these friends surmount all difficulties–they stay not, until the top is gained. They discover the spot where Jesus stands; they force an opening through the covering; they lower the pallet, and thus the palsied sufferer lies before Jesus.

Misery is now prostrate before mercy; infirmity is now admitted to the presence of the great Healer–the sick is now at the feet of Jehovah-Rophi. (Ex. 15:26.)

There is no statement that the paralytic uttered an imploring word–but there was eloquence in the speechless spectacle; and Jesus read the language of the act, and understood the supplicating look. Large is the promise to those who ask–they who seek find, and often receive beyond their warmest hopes. But sometimes before the lips speak He gives. It is so here. Jesus addresses him–”Son, be of good cheer; your sins are forgiven!”

He knew that the root and core of malady is sin; He read the real anguish of the afflicted heart; His omniscience discerned the deep-seated pain; His skillful mercy applied the true remedy. He gave assurance that the oppressive evil was removed, and He bade the sufferer to take the full joy of pardon. He knew that bodily recovery with a soul unhealed could bring but evanescent joy. What is the worth of an undiseased frame holding a sin-sick soul? He saw, also, that the palsied man now lying at His feet had well-grounded expectations of healing–He pities the unhappy case; He honors the manifested trust; He blesses the undaunted effort. He freely dispenses pardon–”Son, be of good cheer; your sins are forgiven!”

Oh, precious assurance! happy hour! blessed man! How rich is the harvest here reaped by faith! What joy would bound when this voice of mercy reached his ears! What love and gratitude would kindle!

All is bright and lovely while Jesus is prominent–the scene darkens when eyes turn to man. “He is fairer than the children of men–grace is poured on His lips.” Evil also, frequently pollutes the sons of earth. Here is sad proof. Certain of the scribes now say within themselves, “This man blasphemes.” They heard Him claim the power of forgiving sin; they knew such gift to be the sole prerogative of God. Their eyes were blinded–the light shone in darkness. They recognized not the divine Person in their midst.

Jesus perceived in His spirit their evil surmises. He proceeds to shatter their vile unbelief, and to manifest the glory of His Godhead. He asks “Whether is easier to say, Your sins are forgiven, or to say, Arise and walk?”

Let it be observed, He institutes no contrast between the comparative facility and difficulty of forgiving sin and dispelling sickness. Each act is far beyond the power of man; each work requires omnipotence.

The outward pretension is the matter of present inquiry. Jesus proceeds thus to meet the cavil. It may be regarded as an easy thing to say, “Your sins are forgiven,” because forgiveness is an act consummated in the invisible world, in the court above, far beyond man’s faculties to discern. If the pretension be empty boast there is no power to detect and to expose. But it is no easy thing to say, “Arise and walk.” This claim is subjected to clear view–a failure convicts of undue assumption, and shows intention to impose. But if the latter power be evidently displayed the former can no more be questioned. He then triumphantly maintains His claim–”That you may know that the Son of Man has power on earth to forgive sins, He said to the man sick of the palsy, Arise, take up your bed, and go unto your house.” Let the scene be closely watched. If there be failure, if the helpless continues helpless, Jesus’ power to forgive is wrapped in doubt. If success follows, if malady freshens into health, then doubts vanish, assurance stands firm, persuasion is established–it is indubitable that Jesus on earth can forgive sins, and is mighty and eternal God.

The issue puts the crown on Jesus’ head. Mark relates–”Immediately he arose, took up the bed, and went forth before them all.” Jesus’ power shines forth as the sun in his strength. He stands victor over prostrate doubts–He manifests ability to forgive sins. The palsied instantly is whole–the wasted sinews are braced; the trembling limbs are clothed with renovated strength–he takes up the bed on which he recently was motionless. The marveling, the amazed, the awe-struck multitude open a path for him; and he so recently carried, because he could not walk, now strides as a strong man, carrying his bed.

Who can fail to be convinced! Who will not give praises and adore! Jesus is able to forgive sins, and He is Jesus still–His never-failing property is power and willingness to blot out transgressions.

The miracle is ended. Without controversy Jesus grants forgiveness according to His will. Let the corollary be received, that the sense of sins forgiven will fill the heart with holy joy. A sweet train of confidence and peace will follow the assurance–”Son, be of good cheer; your sins are forgiven!”

It may be boldly asked–Where the sense of this forgiveness is seated in the soul, what can trouble or dismay? What blessedness short of heaven’s realities can exceed the conscious happiness?

The man thus cheered looks upward–no clouds, no darkness hide his Father’s face; no chill discourages; no frown repels–paternal smiles beam graciously. Every aspect speaks reconciliation, adoption, favor. It must be so; for the cause of alienation has disappeared. No sins remain to provoke wrath; no barriers check the stream of overflowing love. Shall he not sing, “I am of good cheer; my sins are forgiven!”

Holy confidence may now confront the attributes of God–not one can press a charge against him. JUSTICE brings no more demands–it grants full acquittal. The LAW no more rolls its tremendous thunderings and forks its bolts to dash into perdition. Its menaces are only fierce against sin; but the pardoned man no more provokes. Shall he not boast, “I am of good cheer; my sins are forgiven!” He enters boldly into the court of CONSCIENCE, and fears not to commune concerning the transgressions of past days. The faithful monitor accuses not–it is at ease, because these sins are blotted from the recording tablet. He exclaims, “I am of good cheer; my sins are forgiven!”

SATAN, also, is spoiled of his terrific weapons. He cannot bind the blood-washed one, nor drag him to the fiery cell. Shackles are broken; he has lost his power to enchain. Sins are removed by pardoning grace. The happy song is heard–”I am of good cheer; my sins are forgiven!”

When SICKNESS comes, its presence calmly announces speedy deliverance from the burden of the flesh. When DEATH displays its dart it has no terrors–its commission is to bring the pardoned spirit into the presence of the King in His beauty. The judgment-seat will be the scene of final acquittal; eternity will be the cloudless day in which delights will find no end. The true believer counts this joy his own. Hence it is no presumption to adopt the enraptured song, “I am of good cheer; my sins are forgiven!”

But there are some who may not thus exult–they have no title to this assured joy. It is sole the property of those who have embraced Jesus as their full redemption, and who count all things but loss for the excellency of His knowledge. Let those who hitherto have stood apart seek a saving interest in Him without delay. He waits to be gracious. Let hesitation no more detain–weak resolves often perish. Hell is peopled with Satan’s irresolute and procrastinating dupes!

Henry Law – 1875

Galatians 4:1
“Now I say, That the heir, as long as he is a child, differeth nothing from a servant…”

We know that when we were in the world, we had no motion towards God, but did, as the apostle says, work all uncleannes with greediness. There was no difference between us and others; we were the servants of the devil, led captive by him at his will. But now “heirs.” What is that? We have tasted of the mercy of God in Christ Jesus, and shall have the inheritance. Before, we were under bondage to sin in all shapes, and could not deliver ourselves.

But God “sent forth His Son, made of a woman, made under the law, to redeem them that were under the law.” We cannot redeem ourselves. “The wages of sin is death” eternal. Nothing but Christ’s fulfilling the law for us can save us even from the condemnation of a vain thought. But now, “Thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” And how do you know this? O Why, “God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father!”

But then may we not lose this privilege of being sons?  May we not have it to-day, and then God leave us in death? Now this is what I want you especially to lay to heart, that if you have ever been enabled by the Holy Spirit to call God Father, it is for ever. Ye are no more servants, but sons, and heirs of God. This is a most sacred truth; therefore do you hold it fast. I never heard anyone in a meek and quiet spirit go out against this truth, as if God would change. God bears the sweetest witness on my heart to the truth of this, and therefore do you beware to hold it fast. For it is a doctrine not leading to licentiousness, but to the sweetest humility. Look through the whole Word of God, and see if you can find that one, having received the Spirit of adoption, can ever be left of God.

But how is this doctrine guarded? God knows how to guard it, and to punish sin in His children, without taking away the Spirit of adoption. See His word to Adam, “In the sweat of thy face shall thou eat bread, till thou nreturn unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” And David, “The sword shall never depart from thine house” (2 Samuel 12:10). And Hezekiah, “All these shall go into captivity” (2 Kings 20:17). But God did not take away the Spirit of adoption. And this is a truth. We may fall into decay, and be entangled in the spirit of the world, and backslide in many ways from God; but He will never forsake His people. This I have found. Let the place I have been in be ever so despairing, God has brought me up again out of it, as in my late trouble.

A morning reading by James Bourne – 1838.

There are many warnings in scripture against taking unto ourselves any glory due to Christ alone. The most deadly, soul damning teaching in religion today is that which exalts man, his will, his works, his righteousness. Salvation is all of Jesus Christ Himself. He saves by His will, His work, and His righteousness alone (1 Cor. 1:30).

Without question, the scriptures point to Christ alone as the author, finisher and the one who sustains our salvation.

1. Jesus Christ Himself is the chief cornerstone (Eph. 2:20).
2. Jesus Christ Himself is the atonement whereby God has reconciled His own to Himself (Heb. 1:3).
3. Jesus Christ Himself is the only ransom for all who by God’s Spirit, come to Him as guilty, lost, condemned sinners (1 Tim. 2:6).

There are some who are only taken up with the doctrines of the Gospel, but truth isolated from the person of Jesus Christ grows hard and cold. The doctrine is good and necessary. However, apart from Christ, it is like a throne without the King, a wedding without the Bridegroom, a well manicured garden without the flowers, a perfume bottle without the perfume, a poem without the rhyme.

Do we come to the doctrine through Christ or Christ through the doctrine? The answer is ‘Yes’ to both.  No one will know Christ without true and proper doctrine. Yet in coming to Christ, by the   doctrine, we learn of Him, not just about Him. Faithful preaching of the doctrine of Christ is necessary to know Him (John 6:45). Where there is a true knowledge of Christ, it will produce a true   love for Him  and His doctrine (Jn.14:23,24).

Pastor Ken Wimer

(Augustus Toplady, Complete Works, p. 54)

True repentance is not merely pressed, squeezed, or extorted by the workings and violent struggles of guilt and wrath, fear and torment; but it flows out under the sin-pardoning operations of the spirit of love, accompanied with the blood of atonement, attended with a believing view of Christ, and of interest in him, and of God’s appearing well pleased and reconciled in Jesus, shining upon us in his blessed face, accepting us in the beloved, and blessing us with all spiritual blessings, in heavenly places, in him.

By William Huntington

Why, if a man is set up in business, you see how often it happens that he fails in it; and if man cannot manage the paltry things of time and sense without being insolvent, what will he do with eternal realities?

And if you come a little closer, when God “made man upright” and he had no sinful nature, what did he do with his innocence?

He lost it all! And yet poor presumptuous man has the vanity to think you and I could manage the chance of being saved.

What an insult it is to the Lord Jesus Christ to fix the eternal honor of God upon chance, and that chance to be managed by a poor sinful creature who is tumbling into half a dozen holes every hour of his life! NO, NO. Thanks be to God for immortal realities and certainties.

WHAT IS SAID CONCERNING WHAT CHRIST HAS DONE?:

He has “put away sin by the sacrifice of Himself;” He has “finished transgression and made an end of sin;” He has “redeemed us from all iniquity;” He has “redeemed us from the curse of the law,” from destruction and from the power of the devil; He has “obtained eternal redemption for us;” He has “redeemed us to God.” To the honor of the Eternal Trinity it is said, not that the redeemed shall have a chance, but that the redeemed shall “come to Zion with songs, and everlasting joy shall be upon their heads, and sorrow and sighing shall flee away.”

The Lord Jesus Christ has done this “great” work; and He has gone to heaven shouting “Victory,” for “God is gone up with a shout; the Lord with the sound of a trumpet.” He rose from the grave as a demonstrative proof that sin was destroyed, law satisfied, God honored, His people eternally and everlastingly saved. And the immortal honors of God unite in their salvation; therefore, He ever lives at the right hand of the Father to make intercession.

By William Gadsby