The Complete Remedy for Human Miseries

The Complete Remedy for Human Miseries

by | Aug 3, 2018

The Complete Remedy for Human Miseries

​It’s common to make light of “first world problems”. These are the trivial frustrations that vex only those in wealthy countries: lack of wifi, battery charge or milk in the fridge.  A little perspective shows that they are nothing compared to the real human misery experienced across most of the planet. Yet those in the first world also experience the real miseries of this life: affliction, sickness and deep sorrow. But still we know nothing of the disease, war, displacement, oppression and general suffering of many nations. We must add to all this the spiritual misery of sin itself as well as its consequences and the condemnation that sin brings. Is it really possible that there can be a complete and perfect remedy for human misery? Does this claim too much?

There is a full and complete remedy for all human misery. It may not be an immediately entire eradication of misery but it does begin to remove it immediately in a real sense. Ultimately, that full eradication of misery will happen.

 

1. Human Misery is Comprised of Three Things

Hugh Binning observes that there are three things which coincide to make people miserable: sin, condemnation and affliction. Everyone may observe that “man is born unto trouble as the sparks fly upward,” that his days here are few and evil. He possesses “months of vanity, and wearisome nights are appointed” for him (Job 5:6-7; 7:3). He “is of few days and full of trouble” (Job 14:1).

The pagan philosophers meditated a great deal on the misery of human life. In this they outstripped most Christians. We only include certain afflictions and troubles such as poverty, sickness, reproach, banishment, and such like amongst our miseries. The philosophers included even natural necessities amongst our miseries. This included the constant revolution of the circle of eating, drinking, and sleeping. What a burden to an immortal spirit to roll about that wheel perpetually. We make more of the body than of the soul. They counted the body a burden to the soul. They placed posterity, honour, pleasure and such things, on which men pour out their souls amongst our greatest miseries. They saw them as vanity in themselves, and vexation, both in enjoying and losing them. But they did not recognise the fountain of all this misery—sin. Nor did they acknowledge the consummation of this misery—condemnation.

They thought trouble came out of the ground and dust either by natural necessity or by chance.  But the Word of God shows us its beginning and end. Its beginning was man’s defection from God and walking according to the flesh. All the calamities and streams of miseries in the world have this as their source. It has even extended to the whole creation and subjected it to vanity (Romans 8:20). Not only would man eat in sorrow but the curse is also on the ground. Man who was immortal will return to that dust which he magnifies more than the soul, (Genesis 3:17).

The beginning had all the evil of sin in it and the end has all the evil of punishment in it. The streams of this life’s misery run into an infinite, boundless and bottomless ocean of eternal wrath. If you live according to the flesh you will die. It is not only death here but eternal death after this. The miseries of this present life are not a proportionate punishment of sin. They are merely a downpayment of that great sum which is to be paid on the day of accounting. This is condemnation, “everlasting destruction from the presence of the Lord, and the glory of his power” (2 Thessalonians 1:9).

 

2. The Complete Remedy for Human Misery

As the law reveals the perfect misery of mankind, so the gospel has brought to light a perfect remedy of all this misery. Jesus Christ was manifested to take away sin, His name is Jesus, “for he shall save his people from their sins” (Matthew 1:21). This is the Lamb of God that takes away the sins of the world. Judgment was by one unto condemnation of all. But now there is “no condemnation to them which are in Christ Jesus” (Romans 8:1). Thus, these two evils are removed, which indeed have all evil in them. He takes away the curse of the law (being made under it) and then He takes away the sin against the law by His Holy Spirit. He has a twofold power, for He came by blood and water (1 John 5:6-7). By blood, to cleanse away the guilt of sin, and by water to purify us from sin itself.

But in the meantime, there are many of the afflictions and miseries common to mankind on us. Why are these not removed by Christ? The evil of them is taken away, though they themselves remain. Death is not taken away but the sting of death is removed. Death, afflictions and all are overcome by Jesus Christ, and so made His servants to do us good. The evil of them is God’s wrath and sin; these are removed by Jesus Christ. They would be taken away entirely if it was not for our good they remained, for “all things work together for good to them that love God” (Romans 8:28).

Thus, we have a most complete deliverance in extent but not in degree. Sin remains in us but not in dominion and power. Wrath sometimes kindles because of sin but it cannot increase to everlasting burnings. Afflictions and miseries may change their name and be called instructions and trials; good and not evil. But Christ has reserved the full and perfect deliverance until another day. It is therefore called the day of complete redemption (Romans 8:23). All sin, all wrath, all misery will then have an end and be swallowed up of life and immortality” (2 Corinthians 5:4).

This is the summary of the gospel. There is a threefold consolation which corresponds to our threefold evils (sin, affliction and condemnation). There is “no condemnation to them which are in Christ.” Here is a blessed message to condemned lost sinners who have that sentence of condemnation within (Romans 8:1). This was the purpose for Christ’s coming and dying. It was that He might deliver us from sin as well as death and the righteousness of the law might be fulfilled in us.

He has therefore given the Holy Spirit (and dwells in us by the Spirit) to quicken us who are “dead in trespasses and sins” (Ephesians 2:1). O what consolation this will be to souls that consider the body of death within them to be the greatest misery. They groan with Paul “O wretched man that I am!” (Romans 7:24).

But because there are many grounds of heaviness and sadness in this world, therefore the gospel opposes unto all these, both our expectation which we have of that blessed hope to come, whereof we are so sure, that nothing can frustrate us of it, and also the help we get in the meantime of the Spirit to hear our infirmities, and to bring all things about for good to us (Romans 8:28).

And from all this the believer in Jesus Christ has reasons for triumph and boasting before the perfect victory—even as Paul does in the name of believers in Romans 8:31 to the end. Not long ago he cried out, “O wretched man, who shall deliver me?” Now he cries out, “who shall condemn me?” The distressed wrestler becomes a victorious triumpher; the beaten soldier becomes more than a conqueror. O that your hearts could be persuaded to listen to this joyful sound—to embrace Jesus Christ for grace and salvation! How quickly would a song of triumph in Him swallow up all your present complaints and lamentations!

All the complaints amongst men may be reduced to one of these three. I hear most people bemoaning things in this way. Alas, for the miseries of this life, this evil world! Alas for poverty, for contempt, for sickness! Oh! miserable man that I am, who will take this disease away? Who will show me any good thing (Psalm 4:6); any temporal good? But if you knew and considered your latter end, you would cry out more. You would refuse to be comforted even though these miseries were taken away.

But I hear some bemoaning still more sadly—they have heard the law and the sentence of condemnation is within them. The law has entered and killed them. Oh! “what shall I do to be saved?” Who will deliver me from the wrath to come? What are all present afflictions and miseries in respect of eternity? Yet there is one moan and lamentation beyond all these, when the soul finds the sentence of absolution in Jesus Christ. Then it gets its eyes opened to see that body of death and sin within, that complete man of sin diffused throughout all the members. Then it bemoans itself with Paul, “O wretched man—who shall deliver me from this body of death?” (Romans 7:24). I am delivered from the condemnation of the law, but what comfort is it as long as sin is so powerful in me? Indeed, this makes me often suspect my deliverance from wrath and the curse, seeing sin itself is not taken away.

Now, if you could be persuaded to listen to Jesus Christ and embrace this gospel, O what abundant consolation you would have! What a perfect answer to all your complaints! They would be swallowed up in such triumph as Paul has here. This would reveal such a perfect remedy of sin and misery that you would not complain any more. Or at least, not as those without hope. You will never have a remedy for your temporal miseries unless you begin in relation to your eternal miseries, in seeking to prevent them. “Seek first the kingdom of God,” and all other things “shall be added unto you” (Matthew 6:33). Seek first to flee from the wrath to come and you will escape it and then afflictions (the evils of this life) will be removed. First remove the greatest complaints of sin and condemnation. How easy then it is to answer all the lamentations of this life, and make you rejoice in the midst of them!

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Preparing for the Inevitable

Preparing for the Inevitable

by | Feb 23, 2018

Preparing for the Inevitable

What’s the most important thing we can learn from Billy Graham’s passing? “Billy Graham tackled the topic of death often and with surprising frankness”. This is how the Washington Post began one of the more unusual reflections on his passing. Quite an unusual theme for a secular newspaper. “When Graham preached, he said that death was, of course, inevitable”. How do we prepare for the inevitable? First, he said, “accept the fact that you will die.” Second, “make arrangements.” Third, “make provision for those you are leaving behind”. And finally, “make an appointment with God.” Whatever else might be said about Billy Graham nothing was more important than how he approached this. He faced this reality with all seriousness. To do so depends on treating life itself with all seriousness too. “Each of us is given the exact same amount of seconds, minutes and hours per day as anyone else. The difference is how we redeem [them]”.

Graham got this from the Shorter Catechism that he memorised perfectly as a boy. It begins “Man’s chief end is to glorify God and to enjoy him forever”. “My mother did just that”, he wrote. While Graham may not have held onto the whole of the Catechism, he certainly held onto this amongst other points. We can expand much further on these thoughts in relation to preparing for the inevitable. James Durham has some vital considerations in relation to what it means to prepare for eternity.

 

Three Essentials

(a) Flee to Christ

Flee to Christ by faith and make peace with God through Him.

(b) Make your Calling and Election Sure

We must endeavour to make our calling and election sure by well doing. Although our justification before God does not depend on this, much of our comfort and confidence does depend on it.  It is no doubt our duty to labour to make it sure.

(c) Live in Holiness

There must be a holy walk. we may have a good conscience at Christ’s appearing though this. There can never be boldness and confidence where there is a stinging conscience within and accusations for sinning against light.

 

1. Live with Faith in Eternal Realities

Seek to establish yourselves in believing the general truths that concern your death. Be established and confirmed in faith concerning death, judgment and eternity – for your eternal good or ill. Do not have a mere general conviction that these things are true. Apply them specifically to yourself by meditation. You will die and after death you will come to the Judgement and be eternally happy or miserable.

One of the great evils that encourages Atheism is people living as if they were never to die

Solid belief about death, judgement and eternity is thus a foundation for living well. Those who do not lay this foundation can never live well. They must consider how conscience will accuse them at death and how they can deal with this now. They need to see what trials and temptations they will have then and how to guard against them.

Endeavour to draw death and judgement near to you,, meditate closely upon them. Suppose death were approaching you this very night. Consider whether you would be ready to appear before God’s tribunal to be judged. Thinking more about this would help us, through God’s blessing, to put sin to death and have little to do when death comes.

But the truth is, most never think on death seriously. They do not desire any other life than the present, they shun thoughts of death. How few hours are taken to think upon it? Suppose you were to come before a human court with a matter that greatly concerned you in the world. Would you not think about it again and again beforehand? Yet even the most momentuous of such matters are but trifles compared to this great matter of how you will die and appear before the great God and His Judgement seat.

 

2. Live in Gospel Duties

There are particular du∣ties that have a special influence on preparing for deat.

(a) Self-examination

Do you think it possible to die with comfort if you are not acquainted with the state of your spiritual affairs? If you do not endeavour to have your accounts with God reckoned up? Neglect of this is a great plague. That which makes death so terrible to many is having lived thirty, forty, fifty, sixty years without having ever endeavoured to reckon their accounts with God, let alone have them cleared.

(b) Repentance

Repentance is a rare thing even among Christians in these days. It is a special duty related to dying in Christ. When we see ourselves wrong in anything (many may be easily found in self-examination) we must not leave it there. We must be earnest with God until are conscious of forgiveness, this cannot be had until repentance is exercised. Repentance and faith always go together.

Repentance makes the heart tender and removes the accusations that make death terrifying. It is also a great enemy to complacency, presumption and pride. It keeps the heart melting and pouring itself out before God. The lack of repentance in our day is obvious in the coldness of our worship and in the worldliness of our walk. Those who desire to die in the Lord must exercise this grace and duty. There is nothing more requisite then a penitent heart when we are to meet with Christ at death.

(c) Putting Sin to Death

This is a painful but profitable duty. Be crucified to the world, die to your lusts and carnal delights. Pull up the roots of sin and kill its activities. Weed it out of the heart. Put to death envy, anger, pride,  inordinate desires etc.  Seek to have your affections heavenly which prepares us for dying in the Lord.

(d) Moderation

“Let your moderation be known to all men” (Philippians 4:5). Many are so glued to the things of this world and delights and pleasures which are lawful in themselves, that they are entangled and fettered with them and made  unfit for dying. They do not use them in moderation. Inordinate love for children, friends, lands, houses, farms and the married wife unfits them for dying. We must gird up the loins of our mind and be sober (1 Peter 1:13). Those who do not use lawful pleasures in moderation are like those with long garments which trip them up and impede them in walking and work. When our affections hang loose and drag on the earth and the things that are in it and the mind wanders after these things, the man cannot be busy at his main work. He cannot make progress in his journey to heaven.

Moderation fits a man for his work and makes the way easy. It makes him content with his house and whatever is his condition and lot in the world. It does not allow his affections to be entangled with them, it makes him use this world as not abusing it (1 Corinthians 7). Our blessed Lord Jesus powerfully dissuades us from giving ourselves too much to the things of this life (Luke 21:34). This makes us as indisposed for death and judgement as overeating or drunkenness make us indisposed in general.

 

3. Live with Thoughts of Death

Those who desire to die in the Lord should carry the thoughts of death along with them. They should be as if every day and moment were their last. They should be as if they were just now to appear before God and as if they were indifferent (in a holy way) what hour or moment He would call them.  God has not let us know the precise time of our life here. Some have observed that in Ecclesiastes chapter 3 that there is a time for everything, a time to be born, a time to die, a time to laugh and a time to weep but there is none for living. No one can say I must or I shall live until tomorrow. Do now what you would be found doing when death comes.

Some may ask if it is possible always to have these things in mind. But it is like doing everything to the glory of God, it is not to be understood as if we could actually keep it in mind in everything we do. Our minds are only finite and are therefore unable to keep many things in mind or different things at the same time.

 

4. Live with Adversity

Those who desire to die in the Lord should not seek after a pampered life but learn to submit to difficulties and troubles. We should neither go out of our way to seek such things nor to avoid them. Solomon says that it is better to be in the house of mourning than in the house of feasting (Ecclesiastes 7:2). This is because few living in prosperity are content and disposed to die and adversity works best to loosen our grips from the world. It is hard to be glutted with the things of the world and live in a prosperous and plentiful condition and not be drawn away from spiritual things.

 

5. Live but Die Daily

Paul could say “I die daily” (1 Corinthians 15:31).  This is not just to do with his daily dangers but his seeking to anticipate death, in dying while he was living and before death came. This involves:

(a) a conviction that death is certain

(b) considering the continual potential for dying;

(c) preparing for and being in continual readiness to die; and

(d) anticipating what it will be like to die before death comes.

We must consider how we will answer death’s call. Every day we should be doing what we would want to be found doing when death comes. We should endeavour to have all things in order

When praying in the morning we should be ready as if we were never again to go out into the world. When we lie down at night it should be as if we might not rise againe in the morning. When we speak or act we should speak and act like those who do not have a long time to live.

 

6. Live According to Conscience Echoing Scripture

Put into practice what your own conscience according to the Scriptures show is necessary for making and keeping your peace with God. Ordinarily, this is one of the main accusations of conscience that meets people at death, that they have have not put into many things they were convinced of. They have evaded, delayed and put off opportunities for duties. They have not reformed the faults they were convinced of.

Do whatever your hand finds to do with all your might (Ecclesiastes 9:10). Be serious and diligent in  doing without delay what you know to be right.  Do not neglect this as a thing of little concern. Death is the door to heaven and death is at the door. Living well is the way to dying well. If you would live and die in the Lord, give weight to these directions and practice them in the strength of God’s own grace.

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How Do I Know If I’m a Christian?

How Do I Know If I’m a Christian?

by | Jan 12, 2018

How Do I Know If I’m a Christian?

Could there be any question more important? But you don’t hear a lot of people asking it these days. Some people think it’s unhelpful, unsettling and unnecessary to ask such a question. But if we are wrong on the matter of greatest personal concern to us––wouldn’t we want to know? Sometimes people think it’s just a case of believing the gospel and seek to convince struggling souls to do this. But you can believe these things to be true and still not be assured they apply to you. Perhaps we are also functioning at a low level of assurance. The truth is that we cannot expect to have high levels of assurance while we have low levels of obedience. The more we find the evidences of faith working by love in our lives and hearts, the more assurance we can enjoy.

One book in particular has been of supreme help in this area: William Guthrie’s The Christian’s Great Interest. The subject of the book is assurance of salvation and it seeks to give various tests by which someone may know that he is a Christian and in doing so also sets out very clearly the way of salvation.

“Great Interest” doesn’t just mean that the book deals with the matter of greatest importance to a Christian and his chief concern. It is a legal term and means to have a valid stake or share in something to our benefit. Guthrie’s book deals with how the Christian may know whether he has a valid legal claim. The claim that matters is one within the Will and Testament or Covenant that the Lord Jesus Christ graciously makes with His people. Guthrie helps us to put ourselves in a courtroom trial where we are under Scripture as a judge to determine if our claim is true.

Guthrie opens the book with a concern that there are many “pretending, without ground, to a special interest in Christ”. On the other hand many others “who have good ground of a claim to Christ are not established in the confidence of His favour, but remain in the dark without comfort, hesitating concerning the reality of godliness in themselves”. This state of affairs prompts two questions – 1. How can someone know if they are in Christ and whether or not he may lay genuine claim to God’s favour and salvation? 2. What should we do if we cannot find in ourselves the marks of a saving interest?

Guthrie’s book was highly commended by John Owen. He said that it contained more theology than everything he himself had written. Thomas Chalmers said it was the best book he had ever read. It was the favourite book of Scottish homes for many generations. Here is a video of someone explaining how it was helpful to them personally.

1. Assurance is Possible

It is important to be clear that assurance is possible, and more easily attained than many realise. It is of the utmost importance to be “savingly in covenant with God”. Scripture must be the rule by which we are able to judge whether or not this is so.

Only a few, however, seem to reach this assurance. There are many different reasons for this:

  • Far too many are ignorant of the different ways in which God works.
  • Others deal deceitfully with God and their own conscience in holding on to sin.
  • There is also a lazy apathy that resists the effort of examining ourselves, but it is “a work and business which cannot be done sleeping”. Assurance must be laboured after, it is not something that falls effortlessly into our laps.
  • Many are ignorant concerning what evidence will satisfy the quest for assurance, despite the fact that it is clear in Scripture.
  • Some are looking for entirely the wrong evidences, such as attaining sinlessness or continuous rapturous prayer.
  • Many that are struggling to attain assurance can make the following mistakes: (a) they think that all who are in Christ know that they are; (b) they think that all who have assurance have the same degree of certainty; (c) they think that this persuasion should be continuous; (d) they think that a person must be able to answer every objection against their assurance.
  • Others believe that they have sinned against the Holy Ghost and put themselves beyond pardon. Guthrie defines what this is (and what it is not) very carefully and helpfully from the Scriptures.

Guthrie speaks of the different ways in which people are drawn to Christ. Some indeed may be drawn lovingly or called suddenly in a very direct way. The “ordinary” way involves being humbled by conviction during which the conscience is awakened till the soul is full of concern about salvation and driven from resting in anything of themselves, to casting their all on Christ for salvation. This is carefully distinguished from the temporary convictions of those that fall away.

 

2. Faith and the New Birth as Evidence

The first evidence that Guthrie calls for in this trial is faith. Faith is vital in the matter of assurance – indeed all other marks are worthless without it. Yet it can be mistaken. It is not as difficult or mysterious as men sometimes think; the Scriptures speak of it as a simple trusting, resting, and looking. It can be found in various marks of submissive obedience and devotion to Christ. “If men but have an appetite, they have it; for they are blessed that hunger after righteousness”. Thus Guthrie identifies the marks of true faith but also distinguishes it from false faith.

The second set of evidence called upon relates to the new birth. There is a total renewal when a man comes to saving faith in Christ. In mind, heart and will he is changed from being self-oriented and self-serving to serving and glorifying God. Attitudes to all aspects of life are renewed whether it is work or worship, relationships, recreation or eating and drinking. There is a respect to all of God’s commandments, submission to and valuing of Christ alone that hypocrites never have despite the outward similarities with believers that they may seem to possess.

 

3. Getting Assurance

The great question in the minds of many, however, is why some believers doubt. Guthrie opens this up in considerable depth dealing with God’s sovereignty and our own responsibility in these matters. He speaks of twelve areas where different levels of experience may be enjoyed but where assurance may be obtained.

Part Two of the book also proceeds to deal with the second question raised: What should we do if we cannot find in ourselves the marks of a saving interest? Many may believe that they have closed in with Christ in the gospel very few, however, really have. Yet there is a duty that lies on all under the terms of the Covenant of Grace as it is preached to all. There must be a “coming” on our part. “God excludes none if they do not exclude themselves”. “It is a coming on our part, and yet a drawing on His part”. What is it to close with God’s offer of salvation in the preached covenant? It means to recognise the full guilt of sin, our need of salvation and the impossibility of any salvation outwith God’s appointment in Christ. We must “quit and renounce all thoughts of help or salvation by our own righteousness”. Faith is humble though resolute, hearty rather than mere mental assent though it must depend upon knowledge.

4. Personal Covenanting

The Covenanters and Puritans found great benefit in personal covenanting with God. Usually this involved explicitly accepting of Christ and confessing sin and expressing satisfaction with the gospel way of salvation. The covenant was often renewed at Communion seasons and times of difficulty or desertion. Guthrie counsels those who lack assurance to make a covenant explicitly with God, writing down and speaking their acceptance in order that they may return to it in times of doubting. The author patiently removes any obstacles or objections that readers may have about covenanting, showing that it has clear scriptural warrant. The covenant was to be no mere decision card that was signed off unthinkingly. It was a solemn holy vow before God dealing with our never-dying souls to be taken with due meditation and consideration. Guthrie compares the covenant to marriage vows between the soul and Christ, as a way of formally confessing with the mouth the same covenant that the believer makes in the heart.

 

5. A Summary of the Book

The following is a helpful summary of The Christian’s Great Interest prepared by William Guthrie himself. The language has been slightly updated for the benefit of understanding.

Q. 1. What is the great business a person has to do in this world?
A. To make sure of a saving interest in Christ Jesus and to live in a way that is consistent with it.

Q. 2. Do all the members of the visible church not have a saving interest in Christ?
A. No, in truth only a very few of them have it.

Q. 3. How will I know if I have a saving interest in Him?
A. Ordinarily the Lord prepares His own way in the soul by a work of humbling and shows you your sin and misery. He makes you so concerned about it that you long for Christ Jesus, the physician.

Q. 4. How will I know if I have got a true sight of my sin and misery?
A. A true sight of sin makes a person take salvation to heart above anything in this world. It makes them reject all relief in themselves, seen in their best things. It makes Christ who is the Redeemer, very precious to the soul. It makes a person afraid to sin afterwards and makes them content to be saved on any terms that God pleases.

Q. 5. By what other ways may I discern a saving interest in Him?
A. By the heart going out seriously and affectionately towards Him as He is held out in the gospel. This is faith or believing.

Q. 6. How will I know if my heart goes out after Him aright, and that my faith is true saving faith?
A. Where the heart goes out aright after Him in true and saving faith, the soul is pleased with Christ alone above all things, and is satisfied with Him in all Him three offices, to rule and instruct as well as to save; and is content to cleave to Him, whatever difficulties may follow.

Q. 7. What other mark of a saving interest in Christ can you give me?
A. Those who are in Christ savingly are new creatures. They are graciously changed and renewed in some measure in the whole man, and in all their ways are pointing towards all the known commands of God.

Q. 8. What if I find sin now and then prevailing over me?
A. Although every sin deserves everlasting vengeance, yet, if you are afflicted for your failings and confess them with shame of face to God, honestly resolving to strive against them from now on, and seek pardon from Christ, you will obtain mercy and your interest stands sure.

Q. 9. What will the person do who cannot lay claim to Christ Jesus or any of those marks spoken of?
A. Let them not rest until they make sure of a saving interest in Christ.

Q. 10. How can someone make sure of an interest in Christ if they never had a saving interest in Him before?
A. He must take his sins to heart and the great danger into which they have brought him. He must take to heart God’s offer of pardon and peace through Christ Jesus and heartily accept God’s offer by retaking himself to Christ, the blessed refuge.

Q. 11. What if my sins are especially heinous and worse than the ordinary?
A. Whatever your sins may be, if you will close with Christ Jesus by faith, you will never enter into condemnation.

Q. 12. Is faith in Christ only required of men?
A. Faith is the only condition on which God offers peace and pardon to men; but be assured, faith, if it be true and saving, will not be alone in the soul, but will be attended with true repentance, and a thankful pursuit of conformity to God’s image.

Q. 13 How will I be sure that my heart does accept God’s offer and Christ Jesus?
A. Go and make a covenant explicitly and speak it all by word to God.

Q. 14 How will I do that?
A. Set apart some portion of time, and, having considered your own lost condition, and the remedy offered by Christ Jesus, work up your heart to be pleased and close with that offer, and say to God expressly that you accept that offer and for Him to be your God in Christ. Give yourself up to Him to be saved in His way, without reservation or exception in any way and that from now on you will wait for salvation in the way that He has appointed.

Q. 15 What if I break with God afterwards?
A. You must resolve in His strength not to break, and watch over your own ways, and put your heart in His hand to keep it and if you break, you must confess it to God, and judge yourself for it, and flee to the Advocate for pardon, and resolve to do so no more. You must do this as often as you fail.

Q. 16 How will I come to full assurance of my interest in Christ, so that it may be beyond question?
A. Learn to lay your weight on the blood of Christ, and study purity and holiness in all kinds of conduct. Pray for the witness of God’s Spirit to join with the blood and the water. His testimony added to these will establish you in the faith of an interest in Christ.

Q. 17. What is the consequence of such closing with God in Christ by heart and mouth?
A. Union and communion with God, every good here and His blessed fellowship in heaven forever afterwards.

Q. 18. What if I slight all these things and do not lay them to heart to put them in practice?
A. The Lord comes with His angels, in flaming fire, to render vengeance to them who do not obey His gospel. Your judgement will be greater than that of Sodom and Gomorrah and so much the greater that you have read this book, for it will be a witness against you in that day.

 

Conclusion

Thomas Chalmers gave a good summary of the book in his commendation. He spoke of Guthrie’s “intimate acquaintance…with the spiritual life, and his clear, affectionate, and earnest expositions of the peculiar doctrines of the gospel”. It is also full of “powerful and urgent appeals to the conscience” that awaken concern about this matter of “infinite importance”. It seeks to avoid the possibility of the reader continuing to deceive themselves while constraining them to seek after full assurance. Guthrie himself closes this plain yet deep and short but full little book with a sublime crescendo.

O blessed bargain of the new covenant, and thrice blessed Mediator of the same! Let him ride prosperously and subdue nations and languages, and gather in all His jewels, that honourable company of the firstborn, that stately troop of kings and priests, whose glory it shall be to have washed their garments in the blood of that spotless Lamb, and whose happiness shall continually flourish in following Him whithersoever He goes, and in being in the immediate company of the Ancient of days, one sight of whose face shall make them in a manner forget that ever they were on the earth. Oh, if I could persuade men to believe that these things are not yea and nay, and to make haste towards Him, who hasteth to judge the world, and to call men to an account, especially concerning their improvement of this gospel. ‘Even so, come Lord Jesus.’

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You can read William Guthrie’s The Christian’s Great Interest online for free at the CCEL.org website.

BOOK RECOMMENDATION

All of Guthrie’s teaching and pastoral experience were poured into The Christian’s Great Interest – his only book. The remarkable fact that is has gone through more than eighty editions and been translated into several languages testifies to its value. This book describes in a clear and attractive style what it means to be a Christian, and how to become one. In the first part, he looks at how someone is drawn to Christ, what the evidences are of true saving grace, and the difference between a true Christian and a hypocrite. In the second part he describes how to ‘close’ with Christ, and deals with various objections, difficulties, and doubts.

 

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Luther’s Gospel Breakthrough

Luther’s Gospel Breakthrough

by | Nov 2, 2017

Luther’s Gospel Breakthrough

It was not so much the 95 theses as Luther’s later study of Scripture that fully crystallised his understanding of the gospel of grace. He came to the book of Romans but was stopped in his tracks by the word “righteousness” in chapter one. For Luther this meant God’s justice and judgment. “I meditated night and day on those words” he says, until at last, by the mercy of God, I paid attention to their context (i.e. verse 17). He seized upon the words: “The just person lives by faith”. I began to understand that in this verse the justice of God is that by which the just person lives by a gift of God, that is by faith. As he meditated further, the whole gospel of grace was opened to him and the truth that we are justified by faith alone. Let’s take a closer look at the verse that became Luther’s Gospel Breakthrough.

Luther says. “I began to understand that this verse means that the justice of God is revealed through the Gospel, but it is a passive justice, i.e. that by which the merciful God justifies us by faith, as it is written: “The just person lives by faith.”

All at once I felt that I had been born again and entered into paradise itself through open gates. Immediately I saw the whole of Scripture in a different light.

“I ran through the Scriptures from memory and found that other terms had analogous meanings, e.g.,the work of God, that is, what God works in us; the power of God, by which he makes us powerful; the wisdom of God, by which he makes us wise; the strength of God, the salvation of God, the glory of God”.

I exalted this sweetest word of mine, “the justice of God,” with as much love as before I had hated it with hate. This phrase of Paul was for me the very gate of paradise.

Luther had long struggled in vain to keep God’s law perfectly in order to be righteous before God. The idea of God’s perfect righteousness as a standard of justice terrified him. He says it “struck my conscience like lightning,” and “was like a thunderbolt in my heart”. But he came to see that the righteousness of God is also spoken of as a gift revealed in the gospel.

This discovery is often called Luther’s “Tower Experience,” because in one of his “table talks” he mentions that he was studying Romans 1:17 in the heated room (his study) of the tower of the Black Cloister in Wittenberg when the light broke upon him. The truth of justification by faith alone was a cornerstone of the Reformation’s recovery of the gospel of grace. 

Despite its significance we do not have much that Luther wrote about this verse. This verse is, however, helpfully expounded by John Brown of Wamphray in his comments on the book of Romans. It is not enough that Luther could see the truth of justification by faith alone in this verse, we need to see it for ourselves too. Brown’s comments help to draw out the truth carefully.

The gospel is the power of God unto salvation to all that believe. This is because in that gospel the righteousness by which we must stand before God’s judgment seat is declared and revealed to believers. This is the righteousness that God reveals, no matter whether their faith is strong or weak; it is “from faith to faith”. The righteousness by which we must be justified is applied by sincere faith which is growing from one degree to another.

We are justified (declared righteous before God) by faith and not by works. Scripture affirms that we are just by faith and that we live by faith, therefore we are justified by faith. Paul quotes from Habakkuk 2:4 “The just shall live by faith” or “The just by faith shall live” (it can be read both ways).

 

1. There is No Salvation Without Righteousness

The Lord has made such a connection between righteousness (as the way) and life salvation (as the end) that no one can expect righteousness without salvation. God is “of purer eyes than to behold evil” (Habakkuk 1:13). The “unrighteous shall not inherit the kingdom of God” (1 Corinthians 6:9-10 and Revelation 21:27).

 

2. Saving Righteousness is Only Revealed in the Gospel

The only righteousness by which we attain to salvation cannot be learned by natural knowledge. However sharp-sighted in other things men may be by nature they cannot reach this. It is a matter that must be revealed in the gospel. It cannot be known except through the gospel because in it “is the righteousness of God revealed”.

 

3. We Cannot Earn this Righteousness

By nature we are inclined to obtain happiness through our own works. But the righteousness by which we must stand before God’s judgment seat (revealed and made known in the gospel) is not a righteousness we can purchase, merit or devise. It is a righteousness provided by the infinitely wise God and a righteousness of one who is God. It is therefore called “the righteousness of God” (Philippians 3:9) and the “righteousness which is of God by faith” (Romans 3:21 and 10:3).

 

4. This Righteousness is Received by Faith Alone

This righteousness of God revealed in the gospel is made ours by faith. It is applied by faith laying hold on Jesus and His righteousness. It is revealed “from faith” or by faith.

 

5. The Weakest Faith Receives this Righteousness

The least degree of faith (as long as it is true and sincere) receives this righteousness of God revealed to us in the gospel. It is “from faith to faith”; that is from the smallest degree and measure of faith to the greatest.

 

6. True Faith Continues to Grow

Although Satan uses many means to make true faith fail and die, it continues to grow from one degree and measure to another.

 

7. Justification by Faith is Essential

It is essential that justification by faith is properly understood. This is a truth opposed and obscured by Satan and those whom he uses. We must all understand it clearly and have it confirmed from the Lord’s Word. This is why Paul adds “it is written”.

 

8. Truth May be Established Indirectly

The law and the testimony of Scripture is the means to distinguish light from darkness. This is so full that we may confirm a truth from a verse where that truth is not directly addressed and is not necessarily the main purpose of the verse. The apostle makes use of a verse from Habakkuk here where the prophet is not primarily speaking about how or in what way people are justified before God. Rather, he is speaking about how the godly are supported and have life from faith even in days of trouble. The inference is justified, however. If the righteous have comfort through waiting on God by faith in a time of trouble it must be by faith that they are brought into life and justified.

If it is read alternatively, “The just by faith shall live”, it shows clearly that it is by faith (i.e. laying hold on Christ’s righteousness and blood) that they are just or justified. Great wrong is done to Scripture if we invalidate such inferences clearly deduced from it.

 

9. Justification is an Old Testament Truth

Although justification by faith is not outlined so fully and clearly in the Old as in the New Testament, it is still an Old Testament truth.  The apostle confirms this doctrine from a verse in the Old Testament (Habakkuk 2:4).

 

10. Justification is by Faith Alone

Faith is the only way by which sinners are brought from death to life and justification. Faith heartily embraces Jesus Christ for salvation as He is offered in the gospel. We are just and justified by our leaning on Him; for it is by faith that we are just.

 

11. Justification and Eternal Life Cannot be Separated

There is an inseparable connection between justification and eternal life. Thus, all those that are justified by faith in the blood of Christ, have fled to the city of refuge and sheltered themselves under the wings of Christ may be assured. Just as they are now spiritually alive so they will be carried through all difficulties and trials and at last inherit eternal life: for the just by faith shall live.

 

12. Justifying Faith is Living

Faith not only lays hold on Christ’s righteousness to be justified, it also draws strength from Christ as a root to live the life of grace and holiness. The same faith views God as reconciled in Christ, faithful in all His promises and mindful of the good of their souls in all sad circumstances. They have a life of comfort under the saddest circumstances that can befall them (Galatians 3:11; 2:20; Hebrews 10:38): the just shall live by faith.

 

13. Assurance is by Faith

Faith as God’s appointed means for accepting and embracing Christ and His righteousness justifies. By the same faith (not works), they get new confirmations of pardon; for the just (or he that is already justified) lives (in that justified condition) by faith.

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How Does Faith Justify?

How Does Faith Justify?

by | Oct 20, 2017

How Does Faith Justify?

The Scriptural truth of justification by faith alone is the teaching most closely associated with Martin Luther. It was a radical change from the idea that justification would only take place in the future on the day of judgement. Even more radical was the truth that it was by faith alone and not faith formed by acts of charity that would merit eternal life. Luther saw that Scripture teaches that we are not justified by any work that we do but solely on the basis of the imputed righteousness of Christ (Romans 3:21; 4:4-5). No wonder he wrote: “One cannot go soft or give way on this article, for then heaven and earth would fall”.

He also wrote that justification is “the most delightful” doctrine. But he added, that there were “few…who have thought it through well and who teach it aright”. About 150 years later it still needed correct teaching and thinking. John Brown of Wamphray wrote The Life of Justification Opened in order to clarify the doctrine against those who were introducing error. This problem remains today. One of the areas that Brown discusses is how faith justifies:

Faith is looking to Christ, as the stung Israelite in the wilderness looked to the brazen serpent (John 3:14,-15). Faith is saying ‘In the Lord have I righteousness’ (Isaiah 45:24). It is the believer putting on the Lord Jesus, that he may be found in Him and clothed with His righteousness (Philippians 3:9). It is receiving Christ (John 1:12) and receiving the atonement in Him and through Him (Romans 5:11) together with abundance of grace and the gift of righteousness (Romans 5:17). It is therefore called ‘believing on His name’ (John 1:12; 6:29; 7:35; 17:20; Acts 16:31; 19:25). Because faith has laid hold on this righteousness of Christ, this righteousness is called the ‘righteousness of faith’ (Romans 4:11) and the ‘righteousness which is of faith’ (Romans 9:30). It is that, ‘which is through the faith of Christ, the righteousness which is of God by faith’ (Philippians 3:9). Justifying faith is receiving Christ and His righteousness. It takes the man out of himself so that he may find and partake of that all-sufficient righteousness of Christ. Thus he may stand before God with confidence and expect pardon and acceptance. To say that faith is itself the gospel-righteousness on which they may lean and expect justification would be to destroy the essential work of justifying faith.

Brown emphasises that believers are not justified on account of their faith, as if that constituted their “gospel-righteousness”. Rather they are only justified on account of the righteousness of Christ imputed to them through faith as a mere instrument or means of receiving it. He continues:

Faith, in this matter, is as the eye of the soul, that does not look to itself but looks out to another. All who would live the life of justification must take themselves to Jesus Christ, lean on Him and His righteousness. They must be clothed with the robe of His righteousness alone and found in Christ alone. This is the only basis on which they must think of standing before God, having on Christ’s righteousness which God imputes to believers, and which they receive by faith, in order that they may have justification.

 

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Your Best Excuses Against Personal Witnessing Answered

Your Best Excuses Against Personal Witnessing Answered

by | Sep 15, 2017

Your Best Excuses Against Personal Witnessing Answered

It’s not difficult to make believers feel guilty as soon as certain subjects are raised. Personal witnessing and private prayer are perhaps the most obvious examples. It’s not uncommon for people to find it difficult contemplating sharing their faith. From one point of view, this is not surprising as it certainly takes us out of our comfort zone. Very few people find it easy to speak with people about their eternal destiny and the truths of God. Yet these are the things that matter most. We have friends, neighbours, relatives, co-workers not to mention strangers that we encounter in providence and we fail to speak to them about their soul. If we don’t who will? This does not mean abusing relationships but it does mean praying for opportunities to arise and being ready to take them when they do. Let’s consider some of the excuses we have against this.

In all honesty, a lot of what holds us back from witnessing is related to self. It may be our pride (in relation to how others perceive us). Perhaps we are simply absorbed in our own lives and interests (we fail to take to heart those perishing around us). We may also be retained by unbelief (we refuse to think that God could or would use us). There may be other difficulties more personal to our situation, we have to speak in general about the issue. Scripture understands our fears and meets these with valuable counsel.

Alexander Nisbet provides some useful comments on 1 Peter 3:15 that can be connected with such excuses. This verse says that must always be ready to answer everyone that asks us to give a reason for the hope we have. We have real hope and reason for real hope; they do not. We have to do this not with arrogance and superiority, but “with meekness and fear”. Something else we must do is “sanctify the Lord God” in our hearts, this will help us to speak to others faithfully and with humility.

The context of the verse relates to the trials and persecution these believers were enduring. Peter is counselling them about the right spirit and conduct they ought to have in their sufferings. The fear and reality of persecution was not a valid reason to hold back from answering everyone that asked them to give a reason for their hope. We must prepare ourselves beforehand with clear knowledge of the truth. We should be able to show from the Word of God reasons for what they believe. Their testimony for the truth was to be seasoned with meekness even towards persecutors and opponents. It was right that they should have in their hearts a holy fear of giving that testimony in a wrong way.

1. It might invite trouble

In the midst of their troubles, these believers were to maintain in their hearts a felt sense and acknowledgment of God’s holiness. God is matchless in holiness (1 Samuel 2:2). He can have nothing added to that or any other of His infinite perfections by any creature (Romans 11:35-36). Nevertheless, He esteems Himself sanctified in His people’s hearts when they (in view of His holiness) submit to the hardest of ways in which He orders their experience (Psalm 22:3). They are afraid to offend so holy a majesty (Isaiah 29:23). They are strengthened by this to believe that He will fulfil all His promises (Psalm 111:9) and His threatenings against His enemies (Habakkuk 1:12).

In such circumstances of trial God’s children may be perturbed in spirit. They may be in great danger of forgetting God’s sovereignty over them (Isaiah 51:12-13). He can use them as He pleases for His own glory. They are in danger of having thoughts in their hearts inconsistent with the holiness and purity of His nature. The apostle says: “sanctify the Lord God in your hearts”.

2. I couldn’t do that on my own

The godly ought not to be anxious about knowing what to say in a time of trial (Matthew 10:19). Nevertheless, they ought not to neglect ordinary means of preparing for trials. Such means of preparation include drinking in the solid and clear knowledge of the truth (1 Timothy 6:19). They must maintain the presence of that Spirit who reveals truths yet unknown and brings known truths to remembrance when it is necessary (John 14:26). In this way, they may be able to defend the truth by holy reason drawn from the Scripture. They can make a defence or apology for it (as the word means here), Thus they can answer objections that may be made against it (Proverbs 15:28). They are to be always ready to answer everyone that asks them for a reason for the hope that is in them.

3. I don’t know the right words to say at the time

There are circumstances where the Lord’s children may safely answer their adversaries with silence. For instance, when they have testified sufficiently and frequently to such truths before (Matthew 27:12,14). Sometimes questions are only put to them by wicked men out of scorn (Proverbs 26:5) or idle curiosity (Luke 23:8,9,11). Perhaps the questions they face are intended to ensnare the godly (Isaiah 36:21).

Even still, they ought to keep themselves ready to defend the truth and give a reason of what they hold. They need to be prepared for occasions when the glory of God and edifying others requires it. God makes known the time and way of doing this to every humble believer that waits on Him (Luke 12:11,12 and 21:14,15; Habakkuk 2:1). The apostle does not direct them here to answer always everyone that asks them but to be ready always to answer everyone that asks a reason.

4. I might get a question I can’t answer

The Lord’s children ought not to satisfy themselves with any confidence or persuasion concerning the truths of the gospel which is not clearly and reasonably grounded on the Word. They must have the kind of persuasion that may not only convince themselves but others also when they called to give them a reason. They are to be ready to give “a reason” to everyone that asks.

5. I don’t have the right temperament for it

Every testimony that God’s people give to His truth before those who oppose it ought to be seasoned with meekness of spirit. This should be evidenced in their conduct toward their persecutors by avoiding all signs of carnal passion and revenge against them (1 Thessalonians 5:15). They must use respectful and sober language towards them (Acts 26:25). This may be blessed by God to reduce their troubles (Proverbs 15:1).  The wicked may be convicted of the just character of the cause that they persecute. The  following verse shows this. They must be ready to give a testimony to the truth “with meekness”.

6. I’m scared

The fear of man mars confidence and peace in the heart. It is contrary to the spirit we ought to have (the fear of God) which is “Sanctify the Lord God in your hearts”. We may have, however, a holy fear that we will fail to act aright in trials and difficulties by denying or concealing any necessary truth. We may have a fear of speaking necessary truth at the wrong time or mixing our own passions with our testimony to the truth. This holy fear is a prime qualification of a right witness for Christ and His truth. This verse says that we should be ready to bear testimony to the truth “with fear”.

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Challenging the Deceits of our Youth-Obsessed Culture

Challenging the Deceits of our Youth-Obsessed Culture

by | Aug 4, 2017

Challenging the Deceits of our Youth-Obsessed Culture

It’s not just that our culture only seems to celebrate youth as successful – it makes it everything. Deep down there is a desperate fear of aging, losing our material pleasures…and of death. We live in a culture that wants to keep us in a state of perpetual adolescence. That way we will be more impulsive and self-focussed and therefore buy more. Social media (misused) often seems to feed the desire to be the centre of attention. Frequently it promotes immature use of language, reason, truth claims and emotion. Scripture makes a clear distinction between being childlike and childish. Do we know what that is?

Our culture doesn’t want to “put away childish things”: it wants to carry on speaking and reasoning in a childish way. This is of course the opposite of what the Apostle Paul says should happen (1 Corinthians 13:11). There are indeed spiritual characteristics similar to being childlike (Matthew 18:1-4). Yet these are quite different to childishness. One passage in Ecclesiastes speaks directly to the young in relation to matters of eternity and ultimate significance. Given that our culture keeps us from advancing beyond adolescence, it is a very appropriate message for us to hear.

There is an irony in Ecclesiastes 11:9 when it calls on the “young man” to “rejoice” in his “youth” and let his heart bring him hear in the days of youth. Walk according to the ways of your heart and as seems good in your own eyes, he says. It as though he says “follow your dreams and desires…but” and then introduces an unexpected and shocking warning. “Know that for all these things God will bring you into judgement”. As Alexander Nisbet says, Solomon is applying his exhortations about preparing for death and eternity to the young because they are most prone to put these thoughts off. They are most bent on their earthly pleasures and so he labours to stop them in their violent pursuit of them.

He is not encouraging them in their sinful pleasures but using a kind of holy scorn that mocks their carnal merriment.  He is speaking to those who rejoice in their foolish youthful lusts and provoke each other not to deny themselves any possible satisfaction in them. They make their own desires the rule of their lifestyle and so justly deserve to be given up by God to their own heart’s lusts. They think that they will “remove sorrow” by their sinful pleasures but they are only increasing grief and wrath for themselves. They must “put away evil” from their “flesh” and forsake these sinful pleasures. At the end he warns them that “childhood and youth are vanity” (verse 10). Of course this can only be done by grace through faith in Christ and with the help of the Holy Spirit.

Here is a resounding (albeit sobering) message challenging the deceits of our youth-obsessed culture.

1. If We Give Ourselves to Sinful Pleasure, God May Leave Us to it

Those who give themselves up to their sinful pleasures may justly fear that God will also give them up to follow their own way to their eternal ruin. If they scorn His efforts and often mock His messengers, He will ultimately mock them and scorn the scorners. This holy irony is intended to produce fears in their hearts, lest God give them up utterly to themselves.

2. By Nature We Want to be Unrestrained in Sin

Where God’s powerful renewing grace has not visited hearts, they will not only take pleasure in sin but provoke themselves to more and more wickedness. If their conscience suggests reluctance they will spur their hearts over its belly. They will withhold themselves from nothing which gives immediate satisfaction. It does not matter how dishonourable to God and destructive to their soul’s peace and happiness it may be. This ironic speech expresses what a bold sinner’s heart says to himself.

3. Great Earthly Pleasures Banish Thoughts of Eternity

When people have abundant earthly pleasures and are capable of enjoying their sweetness, they are in danger of banishing all serious thoughts of death and the last Judgement. But they do need to be reminded of this, as this verse warns.

4. Considering the Day of Judgement Restrains Sin

Serious and believing consideration of the Great Day of Judgement, is a special means to abate our eagerness in pursuing carnal pleasures.  Ministers ought therefore to be frequently and seriously stirring people up to consider it. The Spirit of God finds this to be a most appropriate bridle in the jaws of brazen youth, to restrain it from excess in carnal pleasures.

5. We Will Not Avoid Judgement

There will be no avoiding appearing at the Judgement Seat of Christ. Everyone must appear not matter how unwilling they may be. God will bring us “into judgement”.

6. Our Desires will be Judged as Well as Our Actions

The last Judgement will be so exact that not even the least sinful motion of wicked men’s hearts will pass without notice and deserved punishment. Everyone must not only give an account there of the gross sins they have committed, but also how they have inwardly encouraged their hearts to follow these sins. In speaking of young men cheering their hearts in their wicked ways, and in the sight of their eyes, he says that “for all these things” God will bring them into judgement.

7. Delighting in Youthful Lusts only Increases Sorrow

Deluded sinners dream that delighting in their lusts and banishing the thoughts of future judgement to come is the best way to remove sorrow from their hearts. The truth is, however, that by doing so, they are contracting sorrow and heaviness. They are depriving themselves of their true spiritual comfort and joy. They provoke the Lord to wrath against them. They are drinking down that sweet poison that will shortly  bring much sorrow to their heart (unless they vomit it again by sincere confession). He speaks to someone who in verse 9, cheers his own heart in his sin and banishes thoughts of judgement. The same person in verse 10 is said to have much sorrow of heart, i.e. much guilt which will end in sorrow. He also gives great cause for divine wrath against him. The word translated sorrow means this also, and this is why he is exhorted to remove sorrow from his heart.

8. Sorrow and Sin Cannot be Separated

“Flesh” here indicates the corrupt nature of man (often called flesh in Scripture) that incites to sin as well as the outward body that puts these desires into action and accomplishes them.  Putting to death and forsaking such evils may seem to them the most unpleasant and painful activity in the world. Yet they are in effect the only way to remove sorrow, and consequently bring true joy and peace into the soul. Putting away evil from the heart is the way to achieve removing sorrow from the heart.

9. The Sinful Delights of Youth Will Soon Vanish

The sinful delights of youth are transitory; those hot furious motions of passion, lust etc. will soon vanish. Considering this fact should move us more promptly to put sin to death and leave our lust before our lusts leave us.  For “childhood and youth are vanity”. The vanity spoken of primarily the transitory nature of soon vanishing of youthful pleasures. This is used as an argument for repentance.

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The Soul of Christ’s Sufferings

The Soul of Christ’s Sufferings

by | May 19, 2017

The Soul of Christ’s Sufferings

Crucifixion is perhaps the most violent, humiliating and painful method of execution ever devised. The very word that we use for acute pain (excruciating) comes from crucifying. Yet we must never forget that the deepest sufferings were infinitely greater than the physical pain. As someone has put it, the soul of His sufferings was the sufferings of His soul. What do we mean by His soul sufferings? Samuel Rutherford puts it succinctly: the Saviour suffered in His soul “God’s wrath, which was a very hell to Christ”. He endured the felt wrath of God instead of the felt blessing that He never before lacked. Merely physical sufferings would not have satisfied divine justice.

This is a vital point. David Dickson gives several reasons for it:

  • The curse of the fall (breaking the covenant made with Adam) was death, both of body and soul. The redeemed had to be delivered from the death of both by the Redeemer enduring both for their redemption.
  • Sin infected the whole person, soul and body. No part or power of the soul is free from it. Justice therefore required that the Redeemer should feel the force of the curse both in body and soul in place of the persons redeemed.

 

Death to the soul consists in its separation from communion with God and this is what Christ endured. There are deep mysteries in this, Christ never ceased to be God of course even when He forsaken of God. Christ was deprived for a time of a clear vision of the blessedness of God, the quiet possession of the formerly felt peace, and the fruition of joy for a time. Thus He suffered an eclipse of light and consolation that otherwise shined from His God-head. In this sort of spiritual death He underwent some degrees of spiritual death.

David Dickson outlines various degrees of soul suffering that Christ endured. This is an updated extract from his book Therapeutica sacra: showing briefly, the method of healing the diseases of the conscience, concerning regeneration.

 

1. Imputed Sin

The guilt of all the sins, crimes, and vile deeds of the elect committed from the beginning of the world was imputed to Him. By accepting this imputation He did not pollute His conscience. Yet He burdened His soul, binding Himself to bear their deserved punishment.

The vilest sinners such as liars, thieves and adulterers cannot bear to hear themselves called liars or thieves. They cannot bear the shame of the vileness of which they are truly guilty. What suffering of soul, what clouding of the glory of His holiness was it then when our Lord took upon His shoulders such a dunghill of all vileness? Nothing could be more unseemly for His holy majesty.

 

2. Extreme Perplexity

Added to all the former degrees of suffering of His soul, the perplexity of his thoughts fell on Him. There was such astonishment of soul when the full cup of wrath was presented to Him in such a terrible way. It made all the powers of His sense and reason for a time to be at a stand still. The Evangelist describes this suffering of His soul saying that “he began to be sore amazed” and also to be “very heavy”. Christ expressed Himself in these words “My soul is exceeding sorrowful unto death” (Mark 14:33-34). There was no imperfection in this only a sinless natural response to such a sudden terror. Daniel’s response to the terrifying appearance of the angel (Daniel 10:8-10) was not sinful.

 

3. Interrupted Communion

The conscious peaceful enjoyment of the happiness His human nature had in its personal union with His God-head was interrupted for a time. The vehemence of His trouble did not allow Him to hide His perturbation. In John 12:27 He cried out “Now is my soul troubled, and what shall I say?” and in Mark 14:34 He declares, “My soul is exceeding sorrowful unto death”. He implies by these words that death was at hand. It had seized hold on Him and wrapped Him up in the sorrows of death for the time, as in a net in which He knew He could not be held.

These miseries hid the happiness of His personal union with the God-head for a time. They hindered the conscious feeling of it for a time in His deep suffering. Yet, it was not taken away or eclipsed altogether.

 

4. Total Wrath

God’s justice, pursuing our sins in our Surety, showed Christ the cup of wrath in the garden. It held it to His head and pressed Him to drink it. The very dregs of the agreed curse of the law were poured into His patient and submissive mouth, as it were, filling the most inward part of soul and body. As a vehement flame, beyond all human comprehension, it filled both soul and body. It drew and drove forth a bloody sweat out of all His veins (the like of which was never heard of). It was like when a pot of oil, boiling up and running over with the fire beneath has the flame increased further still by a fiery mass of hot iron being thrust into it.

All His human strength was wasted and emptied, His mind thrown down, His joy fainted and a heavy weight of sorrow was on Him. He desired that small comfort of His weak disciples watching with Him a little and missed it when it was lacking. He also stood in need of an angel to comfort Him (Luke 22:43).

 

5. Extreme Fear

Christ’s human nature was like ours in all things except sin. It was indeed afraid when it saw and felt the wrath of God lest it should have been swallowed up by it. The apostle speaks of this fear in Hebrews 5:7 saying that Christ “offered up prayers and supplication and strong cries and tears, unto him that was able to save him from death, and was heard in that he feared”.

This seems the saddest part of all His sufferings, that He was afraid of being swallowed up. Yet this fear is not to be wondered at, nor is it inconsistent with His holiness. For when Christ assumed our nature, He also assumed all the common and sinless infirmities, passions, and perturbations of our nature. It is natural that the creature should tremble at the sight of an angry God. It is natural to man at the sight of something terrible or an evil coming on him or already come on him (especially if beyond all his natural strength) to tremble and fear the worst. Holy nature was right to fear present death, being cut off and swallowed up in the danger when God appeared angry and was hasting to be avenged on sinners in the person of their Surety. He did not doubt that He would escape from being swallowed up. Natural fear is very different from lack of faith in God’s faithfulness and power. Natural fear of the worst can be consistent with strong faith which helps to overcome natural fear.

If Christ had not been weakened and emptied of all human strength in His flesh, He could not have been humbled enough for us, He could not have suffered so much as Justice did exact for satisfying the law on our behalf. Yet if He had not also stood firm in faith and love towards God’s glory and our salvation He could not have satisfied Justice either. He would not have still been the innocent and spotless Lamb of God nor perfected the expiatory sacrifice for us.

 

6. Consciously Forsaken

Among the deepest degrees of the suffering of Christ in His soul was His being forsaken. In saying that He was forsaken of God He did not mean that the personal union of the natures in Him was broken. Nor did He mean that God had withdrawn His sustaining strength and help from the human nature. Neither was the love of the Father taken from Him or any aspect of the perfection of holiness taken from Him. It meant that God for a time had taken away conscious comfort and felt joy from His human soul. This was so that justice might be more fully satisfied in His sufferings. In this forsaking Christ is not to considered simply as the Son of the Father (in whom He is always well pleased) but as He stands in the room of sinners as Surety paying their debt. In this respect, He must be dealt with as standing in our name, guilty and thus paying the debt of being forsaken by God. We were bound to suffer this fully and forever, if He had not intervened for us.

 

7. Cursed Death

That which Christ suffered in torment was, in some respects, of the same kind as the torment of the damned. The punishment of the damned differs in their rebellious disposition of the mind and the duration of their punishment. Yet the punishment itself (torment of soul and body) compares with Christ’s suffering. This was the conscious torment of Christ’s soul and body in being made a curse for us.

 

Conclusion

Dickson’s friend James Durham makes appropriate application of these truths in one of his 72 sermons on Isaiah 53. He writes movingly of the horror Christ endured. It was as though many mighty squadrons of the highly provoked wrath of God were making a furious and mighty assault on the innocent human nature of Christ.

He says that considering Christ’s soul sufferings we ought to be stirred up to wonder at the love of God the Father and the love of the Son. If we consider the infinite glory of the One that suffered, the infinite wrath He endured and the infinite guilt of those for whom He suffered. Do you think it is appropriate, he says, that sinners who have hope of heaven through Christ’s sufferings should be so little moved at hearing and reading of them?

He suffers much by sinners, when His love shining forth in His sufferings is not taken notice of. I would put the question to you, ‘when was your heart suitably affected with thinking on them? Or, when did you purposely bless God for this, that He sent his Son to suffer, and that the Mediator came and suffered such things for you sinners?’ This is a part, and a considerable part of your duty; and gratitude should constrain you to do it. It should not let you diminish just esteem of His love.

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What Does the Cross Teach Us?

What Does the Cross Teach Us?

by | Oct 21, 2016

What Does the Cross Teach Us?

The cross of Christ is referred to frequently. Yet it is possible to do this without any deep meditation on what it teaches us. It can also be widely and very seriously misunderstood. Some have claimed that Christ died on the cross only to give us an example of how to live and suffer or to show us the love of God. They fail to reckon with the real infinite guilt of sin as it is emphasised in Scripture.  There is a true sense in which the cross of Christ teaches. It teaches the realities of sin, wrath, justice and grace that false theories ignore.

George Hutcheson draws five main teachings from the cross. He is commenting on John 19:17-18: “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst.” Golgotha “the place of a skull” was the location appointed for Christ to suffer. “He was brought to this place to suffer…to show how loathsome we and our sins are before God, in that our Surety must suffer in so loathsome a place”.  “By this” He has also shown “how by His death He will be death’s death, in that He suffered and triumphed over death in ‘the place of a skull’, where there were many monuments of death’s triumph over others” (i.e. many criminals had suffered and been buried there).

The following observations focus on many of the outward aspects of Christ’s suffering. This is, of course, only part of what took place at the cross. As someone has well said: “the soul of His sufferings was the sufferings of His soul”. Yet there is much to learn spiritually from the fact of crucifixion. Christ, by His suffering this death of being crucified, has taught us:

 

1. What the Curse of the Cross Teaches

We by nature are under the curse. He has undergone that curse so that all who flee to Him may be freed from it. He underwent this cursed death that all their conditions may be blessed and their very crosses turned into blessings (Galatians 3:13).

 

2. What the Blood of the Cross Teaches

His blood flowed abundantly from His hands and feet (as well as other places, both before being crucified and after His death). By pouring out His blood, even unto death, He has pointed out to us that – as there is no remission of sins without the shedding of blood (Hebrews 9:22) – He has opened up that fountain for all who come to Him.

 

3. What the Wounds of the Cross Teach

We are taught much by Christ shedding His blood in this way. His hands and feet (sensitive parts) were pierced and being hanged up, nailed to the cross, to continue in pain for a long time. His wounds were continually widened by the weight of His body till He died. We are taught by all this the bitter fruit of sin and how great was His love to submit to endure this sharp and long-continuing pain. We are also instructed by this how we are bound to look on Him whom we have pierced, till our hearts be pierced and bleed again.

 

4. What Being Fastened to the Cross Teaches

Christ was fastened and continuing there upon the cross for a space before He died. This may teach us how resolute He was to endure that assault until justice was satisfied. He kept and stood in the field there, to endure the uttermost that enemies could do against the work of redemption and grapple with all of them till they had no more to say against His people. He also gave proof of the certainty of finding Him at His cross with stretched-out arms, ready to receive all them who seek for life in Him and through His death.

 

5. What Being Lifted Up On the Cross Teaches

His being lifted up thus nailed to the cross, may teach, partly, that we deserved no room, neither in heaven nor earth, and therefore our Surety was lifted up between both. The sun was also darkened (besides other reasons) to show that we do not deserve so much as that the sun should shine upon us. His being lifted up also shows that His suffering was indeed His exaltation. He was lifted up in it by triumphing over His enemies there and He is exalted in the world as crucified.

The image used above is of one of the proposed locations for Golgotha. 

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God’s Hearty Invitation to Sinners

God’s Hearty Invitation to Sinners

by | Sep 16, 2016

God’s Hearty Invitation to Sinners

Someone has estimated that God gives an invitation with the word “come” 642 times in the Bible. Whether or not that is the case, they are certainly frequent. Some of the most attractive invitations are found in Isaiah chapter 55. It was often a passage children were given to memorise for this very reason. The offers made in this passage are based on the everlasting mercies of a covenant God.

William Guthrie said that Isaiah 55 proclaims a market such as was never heard of before. It is the most attractive, important and glorious market that there ever was. The most glorious and precious wares are on sale.  They were bought at the dearest price but now sold more cheaply than any wares ever were. “Here we have the most free and lawful invitation to all sorts of persons to come and have them. They shall get them and pay nothing for them”.

Another attractive exposition of this chapter is contained in The Sum of Saving Knowledge. This document was written by James Durham and David Dickson during the time of the Second Reformation in Scotland. The Sum had a prominent place in Scotland in previous generations as a way of expressing saving truth.  Many have found it helpful in gaining personal assurance of salvation. The following has been extracted and updated from a document called The Sum of Saving Knowledge.

Isaiah chapters 53 and 54 relate the precious ransom of our redemption by the sufferings of Christ, together with the rich blessings it has purchased to us.  In chapter 55 the Lord offers Christ and his grace openly. In free grace He proclaims a market of righteousness and salvation to be obtained through Christ. This is for every soul, without exception, that truly desires to be saved from sin and wrath.

“Ho, every one that thirsteth”, He says. He invites all sinners that for any reason stand at a distance from God to come and take from him riches of grace which run in Christ as a river, in order to wash away sin and to extinguish wrath. “Come ye to the waters,” he says. Lest any should stand back conscious of his own sinfulness or unworthiness, and inability to do any good, the Lord especially calls upon such saying, “He that hath no money, come.”

 

1. God’s Free Riches

He desires nothing more of the buyer, but that he should be pleased with the wares offered; which are grace, and more grace. That he should also give hearty consent in embracing this offer of grace, so that he may conclude the deal and make a formal covenant with God. “Come, buy without money, (He says) come, eat”. This means agree to have and take for yourself all saving graces; make the wares your own, possess them, and make use of all blessings in Christ. Use and enjoy freely whatsoever makes for your spiritual life and comfort, without paying any thing for it: “Come, buy wine and milk without money, and without price,” He says.

The Lord knows how much we are inclined to seek righteousness and life by our own achievements and presumed ability to pay; to have righteousness and life as it were by our works. He knows how unwilling we are to embrace Christ Jesus and to take life by free grace through Jesus Christ on the terms in which it is offered to us. The Lord, therefore, lovingly calls us away from our unlawful and doomed way with a gentle and timely admonition, making us understand that our labour will be lost. “Wherefore do ye spend your money (he says) for that which is not bread? and your labour for that which satisfieth not?”

The Lord promises to us solid satisfaction (true contentment and fulness of spiritual pleasure) through taking ourselves to the grace of Christ. He says, “Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.”

 

2. God’s Everlasting Covenant

Because faith comes by hearing, he calls for us to listen to the explanation of the offer and for us to believe and hasten towards the truth, which is able to produce the application of saving faith, and to draw the soul to trust in God. “Incline your ear, and come unto me,” He says.

The Lord promises that this offer being received shall make alive the dead sinner. He will conclude an unbreakable covenant of perpetual reconciliation and peace with the man that consents to it and welcomes this offer: “Hearken, and your soul shall live: and I will make an everlasting covenant with you.” He declares that this covenant will in substance assign and make over all the saving graces which David (who is Jesus Christ – see Acts 13:34) has bought for us in the covenant of redemption: “I will make a covenant with you, (he says) even the “sure mercies of David.” By sure mercies, he means saving graces. These include righteousness, peace, joy in the Holy Ghost, adoption, sanctification, and glorification and whatever belongs to godliness and eternal life.

 

3. God’s Gift of the Son

The Father has made a fourfold gift of his eternal and only begotten Son in order to confirm and assure us of the real grant of these saving mercies, and also to persuade us of the reality of the covenant between God and those who believe:

1. He has given him to be incarnate and born for our sake, of the seed of David. David was a type of Christ and this is why the Lord is called David, the true and everlasting King of Israel, here and in Acts 13:34. This is the great gift of God to man (John 4:10). And here God says, “I have given him to be David (or born of David) to the people”.

2. He has given Christ to be a witness to the people of the sure and saving mercies granted to the redeemed in the covenant of redemption. He also bears witness of the Father’s willingness and purpose to apply these mercies, and to make them firm in the covenant of grace and reconciliation made with those who embrace the offer: “I have given him (says the Lord here) to be a witness to the people.” Christ is a truly sufficient witness in this matter in many respects, because:

  • He is one of the blessed Trinity, and contractor for us, in the covenant of redemption, before the world was.
  • He is, as the Mediator also the Messenger of the Covenant and has been commissioned to reveal it.
  • He began to reveal it in Eden, where he promised that the seed of the woman should bruise the head of the serpent (Genesis 3:15).
  • He revealed before His coming in the sacrifices and ceremonies types and figures of his own death and sufferings, and the great benefits that should come to us by that.
  • He gave more and more light about this covenant, speaking by His Spirit, from age to age, in the holy prophets.
  • He came Himself, in the fulness of time, and bore witness of everything belonging to this covenant, and of God’s willing mind to take believers into it. He did this partly, by uniting our nature in one person with the divine nature; partly, by preaching the good tidings of the covenant with his own mouth; partly, by paying the price of redemption on the cross; and partly, by dealing still with the people, from the beginning to this day, to draw and keep in the redeemed within this covenant.

3. God has made a gift of Christ, as a leader to the people, to bring us through all difficulties, all afflictions and temptations, unto life, by this covenant. It is he indeed, and no other, who leads his own to the covenant and, in the covenant, all the way unto salvation:

  • By the direction of his word and Spirit.
  • By the example of his own life, in faith and obedience, even to the death of the cross.
  • By his powerful working, bearing his redeemed ones in his arms, and causing them to lean on him, while they go up through the wilderness.

4. God has given Christ to his people, as a commander. He faithfully exercises this office, by giving to his Church and people laws and ordinances, pastors and governors, and all necessary officers. He also maintains courts and assemblies among them in order to see that his laws are obeyed. He subdues his people’s corruptions by his word, Spirit, and discipline, and guards them by his wisdom and power against all of their enemies of whatever kind.

 

4. The Sinner’s Believing Conclusion

The weak believer can strengthen his faith, by reasoning in this way:

“Anyone that heartily receives the offer of free grace made to sinners, thirsting for righteousness and salvation has Christ, the true David, with all his sure and saving mercies by an everlasting covenant.

But (the weak believer can say):

I do heartily receive the offer of free grace made here to sinners, thirsting for righteousness and salvation:

Therefore, Christ Jesus with all his sure and saving mercies belongs unto me by an everlasting covenant.

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Reasons to Trust Christ

Reasons to Trust Christ

by | Sep 2, 2016

Reasons to Trust Christ

We don’t just need the gospel once in our lives: we need it every day. Fellowship with God, assurance and holiness all derive from salvation in Christ. The glorious gospel of the blessed God gives meaning even to the practical realities and duties of life. In the face of constant spiritual onslaught against our souls, we need daily strength and refreshment from this fountain of life.

Everything we need for salvation depends on Christ. Reminding ourselves daily of the reasons for trusting Christ helps maintain our grip on this reality. In the following updated extract, George Gillespie outlines the “true and safe grounds of encouragement to believe in Christ”.  These simple truths ought to be stored in the memory for ready and fresh access. They are of particular help for those that struggle with assurance of faith.

1. Christ is an Entirely Sufficient Saviour

Christ is all-sufficient. If He will He can. He is able to save to the uttermost (Hebrews 7:25). Are you a sinner to the uttermost? His plaster is broad enough to cover the broadest sore. Christ’s merit is as infinite as God’s mercy because the blood He shed is the blood of God as well as of man (Acts 20:28).

This is a good, strong foundation of comfort for a soul, convinced of its own sinful condition and the emptiness of comfort in any creature. It must fix its thoughts on Christ to the extent that He is the only Saviour and therefore an all-sufficient Saviour. The sinner is so far encouraged (it is no small encouragement) as to resolve: “There is power enough in the blood of Christ to cleanse my crimson sins, even mine. There is no help for me out of Christ, but in Him there is help for all that come unto God by him”.

 

The great quality of true faith is believing that Christ is able and all-sufficient. Therefore He Himself said to the blind men: “Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith be it unto you” (Matthew 9:28- 29). The man in Matthew 8:2-3 was not rejected as an unbeliever but got a good answer from Christ. Every poor sinner that comes to Christ as sufficient, and believes that Christ, and Christ only, can cleanse him from all sin and save his soul, has a true, though imperfect faith and is in a fair way for salvation.

There is many a true believer whose faith cannot as yet rise so high as to stay and rest upon the good-will and love of Jesus Christ to him in particular. Yet the soul believes the all-sufficiency of Christ, and that He only is the Saviour. Thus he comes and draws near to God, by and in Christ as the greatest good that he values above all things. Although his faith has not yet attained to rest on the love of Christ to him in particular; it is true faith and Christ will not despise it.

2. Christ Died for All Kinds of Sinners

Christ died for all kinds of sinners in the world. Every poor sinner may therefore think to himself: “Thus, Christ died for my kind of sinner”. Here is a universal encouragement to all from a true and real ground. It is drawn from the will and intention, as well as from the power and all-sufficiency of Christ. Scripture teaches that He has died for all sorts of persons; there is no condition excluded. 1 Timothy 2:6 says: “Who gave himself a ransom for all” and verse 4, “who will have all men to be saved.” The meaning must be all kinds, not all persons. The Apostle’s all can be no more than Christ’s many: “The Son of man came…to give his life a ransom for many” (Matthew 20:28). If we look at the context of 1 Timothy 2:6 we find abundant light on its meaning. Verse 1 gives an exhortation to pray “for all men”.  The very next words explain this: “for kings and for all in authority.” He does not say for “all kings” but he will not have us exclude kings or queens, as such, from our prayers, or any other subordinate rulers. When he says “all that are in authority,” he means any kind of lawful authority. 

 

3. Christ Died for All Kinds of Sins

Jesus Christ has died not only for all kinds of sinners but to expiate all kinds of sins.  He has assured us plainly that “all manner of sin and blasphemy shall be forgiven unto men” (Matthew 12:13). There is only one exception: the blasphemy against the Holy Spirit (Matthew 12:13). Since this is the only exception, it makes the general promise even more sure. It is not some kinds of sins only but all kinds of sin and blasphemies. These not only can, but will be “forgiven unto men”.

The promise of mercy and free grace comes home not only to your nation and to individuals of your outward condition, state and class, indeed to your family. But it also comes to your condition in respect of sin, it comes fully home to sinners of your kind or condition; it offers Christ even to such a sinner as you are.

 

4. Christ Receives All Who Come to Him

Christ receives all who come unto Him and excludes none except those that exclude themselves by their unbelief (John 6:37).

 

5. We are Commanded to Believe

The command to believe is an encouragement to believe. “And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, as he gave us commandment.” (1 John 3:23). Notice that the same authority that commands us to love one another also requires that we believe on Christ.

 

6. God is the Giver of Faith

Someone might say: “I cannot believe, I have no strength or grace to believe”. I answer: “God describes Himself as the giver of faith (Ephesians 2:8; Philippians 1:29)”.  “He also describes His Son as “the Author and Finisher of our faith” (Hebrews 12:2).

If someone objects: “I know that this is so. But God only works faith in the elect, and I do not know whether or not I am elect”. I answer, “you are discharged (in this case) from running back to election (which is God’s secret). You are required to obey the revealed command: “The secret things belong unto the Lord our God, but these things which are revealed belong unto us and to our children, that we may do all the words of this law” (Deuteronomy 29:29).

Since you are commanded to believe in God and hear that He is the Author and Finisher of faith, say with the disciples, “Lord, increase our faith” (Luke 17:5) and cry “help…mine unbelief” (Mark 9:94). Ask Him who has promised to give the spirit of grace and supplications so that you may look on Him whom you have pierced (Zechariah 12:10). Pray for Him to lighten your eyes, lest you sleep unto death (Psalm 13:3) . This looking on Christ (promised in Zechariah) is nothing else than believing on Him (see John 3:14-15).

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Measuring the Greatness of Salvation

Measuring the Greatness of Salvation

by | Jul 29, 2016

Measuring the Greatness of Salvation

​Salvation is free but it is not cheap. It is without money but also without price. The gospel has a simplicity yet it must never be undervalued. Appreciating the fulness of the gospel should be our daily delight. It has dimensions that challenge our ability to measure. There are at least eight ways in which we can attempt to measure the greatness of salvation.

​Andrew Gray draws out the dimensions of this great salvation in a sermon on Hebrews 2:3 “How shall we escape, if we neglect so great salvation”. This great salvation is offered in the gospel. In Ephesians 1:13 it is called “the gospel of our salvation” and in Acts 13:26 “the word of this salvation”.

 

1. Its Great Cost

No less a price was laid down to purchase this great salvation than the blood of the Son of God. Where does salvation flow to you from? It comes running to you in a stream of the blood of the Son of God. This is clear from Hebrews 9:12: “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (see also Acts 20:28).

 

2. Its Great Victory

It is a great salvation in view of the many difficulties and great opposition in the way of bringing it about. What great impediments lay in Christ’s way before He could accomplish and bring about this great salvation? Was not the justice of God to be satisfied? Was He not to die and be made like one of us? Was He not to lie in the grave? Was He not to bear the torments of hell before this great salvation could be accomplished and brought to pass?

There were such impediments in the way of bringing about this great salvation that, if all the angels in heaven had attempted it, they would have been crushed under it. Even if there was only that one great impediment of satisfying the justice and pacifying the wrath of God. No one could go through this except the eternal Son of God. No one could try to enter much less could get through it, except He alone who was mighty to save.

 

3. Its Great Esteem

It is a great salvation in respect of the high estimation that the saints have for it. There is no mercy which they think comparable to this, all other mercies are but like Zoars (i.e. little), in comparison of this great mercy and gospel salvation.

 

4. Its Great Effects

This salvation produces great effects. Many of these are opened up to us by David in Psalm 19:7-10. Bringing us out of nature into a state of grace is a great effect is it not? Is it not a great effect to make us friends who were enemies? That is an effect of our great salvation. Is not a great effect to make us who were moving in the way to hell, move in the way to heaven? That is an effect of this great salvation. Is not this also a great effect, to make us who were far off not to be made near? Yet this is the effect of this great salvation. And is it not a great effect to make us who were darkness, to become light in the Lord? That is the great effect of this gospel salvation. Time would fail me to tell of the great effects of this great salvation. But O will you come and see? That will be the best answer you can have to this question as what are the effects of this great salvation?

 

5. It Great Advantages

  • Is not heaven a great advantage? This gain awaits those who embrace this great salvation.
  • Is not Jesus Christ a great advantage? He awaits those who embrace this great salvation.
  • Is not eternal communion with God a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal liberation from the body of death a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal singing in the enjoyment of God a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal seeing of God as He is, a great advantage? Yet this awaits those who embrace this great salvation. Would you be honourable? Come and embrace this great salvation. Would you be eternally happy? O then come and partake of this eternal salvation.

 

6. Its Great Pre-eminence

It is greater all other salvations that ever were accomplished. There never was a salvation or victory (obtained by any general or captain for a land or people) that could have the name of great salvation in comparison with this.

 

7. Its Great Authority

We have spoken of its great cause and effects: it is also a great salvation in relation to its authority. Who is the author of this great salvation? Christ: “He became the author of eternal salvation unto them that obey him” (Hebrews 5:9). This salvation must therefore be suited to such an author. It is a most noble and radiant beam of the majesty of the Son of God, the Mediator that He is the author of this great salvation.

 

8. Its Great Duration

It is not a salvation which is but for a day, but it is an eternal salvation. “He obtained eternal salvation for us” (Hebrews 9:12).

 

Before You Go Away…

Before you go away think about this: whether or not you intend to embrace this great salvation now while you may have it. This day I have set life and death before you. I have set before you both the great salvation and the great damnation.

O that you had understanding in all these things! O that being wise you might be provoked at last to embrace this great salvation which we yet again urge you to think upon! I have this day presented it to you from the Lord. Is heaven not looking on you at this time to see what you will do with this great offer of salvation?

Now, to Him…

  • that can persuade you to embrace this great salvation, this gospel redemption, this blessed mystery, into which the angels desire to look:
  • who can bring you back from the pit, and enlighten you with the light of the living:
  • who has the keys of your prison, who can open, and none can shut, and can shut, and none can open:
  • who hath all power in heaven and earth communicate to him, who can deliver you from the grave, and can set you free from all your enemies,

…we desire to give praise.

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