How would you explain eternity?
Share your answers in the comments below.
How would you explain eternity?
Share your answers in the comments below.
GOD’S GRACE IN JUSTIFYING THE SINNER
by Robert Traill
Galatians 2:21 – “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”
The scope of the apostle Paul in this epistle, is to reprove the church that he writes to, for a great and sudden apostasy from that faith of the gospel that they were planted in: the apostle Paul himself was one of the main planters amongst them; and quickly after his removal from them false brethren crept in amongst them, and perverted them from the simplicity that was in Christ: their great error lay here, in mixing the works of the law with the righteousness of Christ, in the grand point of the justification of a sinner before God. Throughout this epistle the apostle argues strongly against this error: they had not renounced the doctrine of Christ; they did not deny justification by faith in him; but they thought that the works of the law were to be added to their faith in Christ, in order to their justification.
I shall only take notice briefly of a few of his arguments against this error, as they lie in the context, to lead you to the words that I have read, and mean to speak to.
The former part of the chapter is historical, telling them what he had done, and what had befallen him some years ago; how he was entertained and received by the great servants of Christ at Jerusalem, Peter, James, and John, that seemed to be pillars, and were indeed so: see the first ten verses. The next thing that he breaks forth into, in point of arguing with them, is upon the account of Peter’s dissimulation, and Paul’s reproof of him: the point seemed to be very small; Peter had made use of his Christian liberty in free converse with the believing Gentiles; but when some of the brethren of the Jews came from Jerusalem, he withdrew himself, and separated from them, fearing them of the circumcision; “fearing that they would take it ill:” a weak kind of fear it was, and upon this small thing the apostle set himself against him with great zeal. I withstood him, saith he, to the face, because he was to be blamed, ver. 11. By this withdrawing the use of his Christian liberty, he hardened the Jews, and he weakened the hands of the weaker Jewish converts, that thought the wall of partition between the Jews and Gentiles was not yet taken away.
First, his argument against mingling the works of the law with faith in justification, is taken from the practice of the believing Jews. What way did they take to be justified? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified, ver. 15, 16.
Secondly, his next argument is taken from the bad effect and sad consequence of seeking righteousness by the law, ver. 17, which, because it is something dark, I would explain it a little in a few words: But if, while we seek to be justified by Christ, we ourselves are also found sinners, is therefore Christ the minister of sin? God forbid. If so be we that have sought righteousness in Jesus Christ, if we have yet any dealings with the law in point of righteousness, we are found sinners still; and if a justified man be found a sinner, why then Jesus Christ, instead of delivering us from the bondage of the law, is found a minister of sin.
Thirdly, his third argument is yet strongest of all, and some way the darkest, ver. 20. For I through the law am dead unto the law, that I might live unto God. As if he should have said, “For my part, all the use that I got of the law, the more. I was acquainted with it, it slew me the more, and I died the more to it, that I might live to God; all that the law can do to me in point of justification, is only to condemn me, and it can do no more;” and whenever the law enters into a man’s conscience it always does this: When the commandment came, sin revived, and I died: the commandment slew me (Rom. 7:9, 11 ).
Fourthly, his next argument is taken from the nature of the new life that he led, ver. 20. I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” Words of extraordinary form, but of more extraordinary matter: words that one would think seem to be some way cross to one another: but yet they set forth gloriously that gracious life that through Christ Jesus is imparted to justified believers. “Christ died for me, and I am crucified with Christ; and yet I live, but it is Christ that lives in me, and Christ lives in me only by faith.”
My text contains two arguments more, drawn from a common natural head of arguing against error, by the absurdities that necessarily flow from it; and they are two the greatest that can be, “Frustrating the grace of God,”-and “making the death of Christ to be in vain.” And greater sins are not to be committed by men: the greatest sin, the unpardonable sin, is expressed in words very like to this, Heb. 10:29-“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?” And how near to one another are frustrating the grace of God, and doing despite to the Spirit of grace, and making Christ’s death to be in vain, and counting the blood of the covenant an unholy thing!
There are two words to be explained before we go any further: First, what is the grace of God? Secondly, what is it to frustrate the grace of God?
First, what is the grace of God? The grace of God hath two common noted acceptations in the Scripture.
First, it is taken and used in the Scripture for the doctrine of the grace of God, and so it is frequently used; the gospel itself is called the grace of God (Tit. 2:12). The grace of God, that bringeth salvation, hath appeared unto all men: that is, the gospel; for it is the teaching grace of God that is there spoken of, called by the apostle, the gospel of his grace. And this grace of God may be received in vain. Many may have this grace of God and go to hell. Pray that you receive not the grace of God in vain.
Secondly, by the grace of God in the word is understood the blessing itself; and this is never frustrated; that grace that called Paul, that grace that wrought mightily with him, that was not given him in vain: the grace that was bestowed was not in vain, for I laboured more abundantly than they all; yet not I, but the grace of God that was with me. The gospel of the grace of God is frequently frustrated, but the grace itself is never so.
Secondly, what is it to frustrate this grace of God? The word that I remember in the original is used, Mark 7:9-Ye make void (or reject) the commandments of God. It is the same word with that in my text: to frustrate the grace of God, is to defeat it of its end, to miss the end of it. In Luke 7:30 it is said the Pharisees and Lawyers frustrated the grace of God against themselves; or, as we read it there, they rejected the counsel of God against themselves. The true grace of God itself can never be frustrated, it always reaches its end, for it is almighty: but the doctrine of the grace of God is many times rejected; and the apostle here in the text speaks of it as a sin that they are guilty of that speak of righteousness by the works of the law. There is one thing that I would observe in general from the scope of the apostle, that in the great matter of justification the apostle argues from his own experience: the true way to get sound light in the main point of the justification of a sinner before God, is to study it in thy own personal concern; if it be bandied about by men as a notion only, as a point of truth, discoursing wantonly about it, it is all one in God’s sight whether men be sound or unsound about it; they are unsound in heart how sound soever they are in head about it. The great way to know the right mind of God about the justification of a poor sinner, is for all to try it with respect to themselves. Would the apostle say, “1 know how I am justified, and all the world shall never persuade me to join the righteousness of the law with the righteousness of Christ.”
There are four points of doctrine that I would raise, and observe from the first part of these words:
First, that the grace of God shines gloriously in the justifying of a sinner through the righteousness of Christ.
Secondly, it is a horrible sin to frustrate the grace of God.
Thirdly, All that seek righteousness by the law do frustrate the grace of God in the gospel.
Fourthly, that no sound believer can be guilty of this sin.
I would speak to the first of these at this time: “That the grace of God shines gloriously in the justifying of a sinner by the righteousness of Christ alone.” When the apostle speaks of it, how frequently is this term grace added? Being justified freely by his grace, through the redemption that is in Christ Jesus, Rom. 3:24. That being justified by his grace, we might be made heirs according to the hope of eternal life.
There are four things to be explained here, that will make our way plain to the proof of this point. What is justification? Who is it that doth justify? Who are justified? And upon what account?
First, what is justification? We read much of it in our Bible, and the doctrine of it is reckoned one of the fundamental points of the true Christian religion, and so indeed it is. This grand doctrine, the fountain of our peace, and comfort, and salvation, was wonderfully darkened in the Popish kingdom; and the first light of the reformation, that God was pleased to break up in our forefathers’ days, was mainly about this great doctrine. Justification is not barely the pardon of sin; it is indeed always inseparable from it, the pardon of sin is a fruit of it, or a part of it. Justification is God’s acquitting a man, and freeing him from all attainder; it is God’s taking off the attainder that the broken law of God lays upon every sinner. Who is he that shall condemn? It is God that justifies, Rom. 8:33. Justification and condemnation are opposites; every one is under condemnation that is not justified; and every justified man is freed from condemnation. Justification is not sanctification; it is an old Popish error, sown in the heads of a great many Protestants. to think that justification and sanctification are the same: justification’ and sanctification are as far different as these two:-There is a man condemned for high treason against the king by the judge; and the same man is Sick of a modal disease and if he dies not by the hands of the hangman today, he may die of his disease tomorrow: it is the work of the physician to cure the disease, but it is an act of mercy from the king that must save him from the attainder. Justification is the acquitting and repealing the law-sentence of condemnation; sanctification is the healing of the disease of sin, that will be our bane except Christ be our physician.
Justification and sanctification are always inseparable, but they are wonderfully distinct. Justification is an act of God’s free grace; sanctification is a work of God’s Spirit: sanctification is a work wrought within us, justification is something done about us, and therefore justification is every where spoken of in the word in the terms of a court act.
Secondly, who is he that justifies? I answer God only: Who shall lay any thing to the charge of God’s elect? It is God that justifies, who shall condemn? Rom. 8:33. He only can justify that gives the law: he only can justify that condemns for sin: he only can justify that is wronged by sin, Mark 2:7. The Pharisees blasphemed, it was in their darkness; but yet the truth that they spake was good, though the application of it was quite naught: Why doth this man speak blasphemies? Who can forgive sin, but God only? In the case of the man sick of the palsy, whose sins Christ first forgave before he healed him of the palsy-so that the forgiveness of his sins was his justification, and the healing of his disease was as if it were the type of his sanctification–their application was wrong, in that they did not know that Christ was God, and that he had power on earth to forgive sins: but the truth itself was sound-“none can forgive sins but God only.”
Justification is an act of the judge; it is only the judge and lawgiver that can pronounce it: and there is but one law-giver, saith James, that can both save and destroy, chap. 4:12. “None properly offended by sin but God, and nothing violated by sin so immediately as the law of God.”
Thirdly, who is justified? Every one is not justified. What sort of a man is he that is justified? Justification is the acquitting of a man from all attainder, and it is God’s doing alone; but what sort of a man is it that is justified? !s it a holy man? A man newly come from heaven? Is it a new sort of a creature, rarely made and framed? No. It is a sinner: it is an ungodly man: “God justifies the ungodly.”
The man is not made godly before he is justified, nor is he left ungodly after he is justified; he is not made godly a moment before he is justified, but he is justified from his ungodliness by the sentence of justification: when he is dead in sins and trespasses, quickening comes, and life comes, Eph. 2:1.
Fourthly, upon what account is all this done? And this is the hardest of all. You have heard that justification is the freeing of a man from all charge, and that it is done by God alone, and given to a man before he can do anything of good-for no man can do anything that is good till he be sanctified, and no man is sanctified till he is justified-but the grand question is, How can God justly do this? Saith the apostle, Rom. 3:26. That he might be just, and the justifier of him that believeth in Jesus. How can God be just, and yet justify an ungodly man? “To justify the wicked, and to condemn the righteous, are both an abomination in the sight of God,” when practised by man, Prov. 17:15. How then can God justify the ungodly? The grand account of this is, God justifies the ungodly for the sake of nothing in himself, but solely upon the account of this righteousness of Christ, that the apostle is here arguing upon: Being justified freely by his grace through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, Rom. 3:24, 25. When God justifies a man, the righteousness of Christ is reckoned to him, and God deals with him as a man in Christ; and therefore his transgressions are covered, and the man is made the righteousness of God in Christ, because Christ is made of God unto him righteousness, I Cor. 1:30. Of him are ye in Christ Jesus, who of God is made unto us righteousness. Where is the poor man’s righteousness that is justified? It is in Christ Jesus. For, 2 Cor. 5:21, he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. And to be made the righteousness of God, is nothing else but to be made righteous before God in and through Jesus Christ.
These things considered, the proof of this point is very easy-That the grace of God shines gloriously in the way of justifying a sinner by the righteousness of Jesus Christ: I shall therefore add but a few things more in the proof of it.
First, in this way all is of God, and nothing of the creature’s procuring, and therefore it is of grace. Grace always shines most brightly where man appears least; every thing that tends to advance the power and efficacy of man’s working, always hinders the shining forth of the glory of the grace of God; but in this way of justifying us through the righteousness of Christ, grace shines forth most gloriously, because it is all of God: we do nothing in it. To instance in a few things here,
First, the finding out of this righteousness by which we are justified is of God alone. If the question had been put to all the angels in heaven, and to many worlds of men, if this one question had been put, How can a just and holy God justify a sinner?, no created understanding could ever have been able to find out how it could be done; it was the infinite wisdom of God alone that found out this way. He will send his own Son to be a sinless man, that shall sustain the persons, and bear the sins, and take away the sins of all that shall be justified. The native sense of all mankind is this: when we know any thing of God, we know that it stands with his nature to condemn sin, and hate the sinner; but how it can stand with his justice to acquit a sinner; it is God only that could find out that.
Secondly, as the finding out of the way of our justification is of God alone, so the working out of it is Christ’s alone. There was no creature of God’s counsel in finding out the way, so there was no creature Christ’s helper in making the way. All the great work of fulfilling the righteousness of the law was done by Christ alone; none could offer to help in the great work of bearing the weight of his Father’s wrath, and bearing the burden of the justice of God, for the sins of his church. Our Lord was the alone bearer of this, he alone brought in everlasting righteousness, and put away sin by the sacrifice of himself, Heb. 9:26.
Thirdly, the applying of this righteousness is only of God alone. It is the work of the Holy Spirit to bring it close unto the sinner by faith: and here we have as little to do as in the former. There was none of God’s everlasting council in the finding out this way, nor had Christ any helper in the work of redemption; and we help the Spirit of God as little in his work of applying this: for till the grace of God prevails upon the heart, there is a constant struggling against it. There are many poor sinners that have struggled with the Spirit of God, seeking to save them, more than many believers have ever strove with Satan, seeking to destroy them. All unbelievers are led more tamely to hell by the devil, than believers are led quietly to heaven by the Spirit of God.
Fourthly, the securing all this by the everlasting covenant is of God only. We seal God’s covenant by our faith for the benefit of it; but it is Christ’s great seal that is its security, even the seal of his own blood. This is my blood of the New Testament, which is shed for many, for the remission of sins, Matt. 26:28. And so much for this first thing: The grace of God shines gloriously in the way of justifying a sinner by the righteousness of Christ; because it is altogether of God, the sinner hath no hand in it.
Secondly, this will further appear, if we consider what vile creatures the receivers of it are; they have nothing to procure it, nothing to deserve it, but a great deal to deserve the contrary. In, that Romans 5 they have three names; ver. 6 we are called ungodly; In due time Christ died for the ungodly. Ver. 8 we are called sinners; Whilst we were yet sinners, Christ died for us. Ver. 10 we are called enemies; When we were enemies, were reconciled to God by the death of his Son. Here are three names; Ungodly! Sinners! Enemies!
The highest words whereby ill-deserving can be well expressed; and it is the usual way of the Spirit of God, to lay open the worst in a poor sinner, when God is about to give the best and all they that receive it, receive this grace under these names. God be merciful to me a sinner, saith the poor publican; and this man, saith our Lord, went down to his house justified, Luke 18:13, 14. Jesus Christ came into the world to save sinners, of whom I am chief, saith Paul, I Tim. 1:15.
And not only is it so that they are undeserving and unworthy, but they are also very proud and vain, and have a great opinion of themselves; and must it not be great grace then to justify such men? Thou sayest I am rich, and increased with goods, and have need of nothing, saith our Lord to the church of Laodicea, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: even when Christ is courting them to buy of him his gold and white raiment, Rev. 3:17, 18.
Thirdly, the grace of God in justifying a sinner through the righteousness of Christ appears to be very glorious, even in the very naming of it: it is the grace of God: it must be great grace, for it is the grace of God: it is the grace of a holy God: it is the grace of a just God; it is the grace of a powerful God: it is the grace of that God that can do every thing; every name that exalts the glory of God, doth also raise the value of this grace: it is the grace of God towards vile sinners, and that makes it great indeed. Let us consider this grace of God a little.
This grace of God is dear to God; and therefore it is the more grace. The grace of God in justifying us is dear to God; it cost the Father dear to part with his own Son; it cost the Son dear to part with his own life to bring in this righteousness; and, if I may so say, it cost the Holy Ghost dear to work the faith of this righteousness in the heart of a poor sinner. When we consider how all things else that God did were easily done but this: when the world was to be made, no more is to be done, but “Let it be;” but when the world was to be redeemed, “Let it be” will not do; a body must be prepared for the Son, and that body must be sacrificed for sin, and be slain, and sustain the wrath of God, and the curse of the law; and all this to bring in an everlasting righteousness.
Again: This grace that was so dear to God comes to us good cheap, we give nothing for it: the Lord will take nothing for it, we have nothing to give: the apostle does not think it enough to say being justified by his grace, but he adds, being justified FREELY by his grace, Rom. 3:24. Whosoever will, let him take of the water of life FREELY, Rev. 22:17. Taking implies some freedom in it, but taking freely is a redoubling of the expression. This grace of God, that is so dear to God, comes good cheap to us, it cost us nothing.
Again, this grace of God is everlasting; it is the eternal raiment of all believers, even of them that are in heaven. Saith the apostle, Rom 5:21, Grace reigns through righteousness unto eternal life, through Jesus Christ our Lord. Observe, neither grace, nor righteousness, nor eternal life, nor Jesus our Lord, cease in heaven; they are all there together; Christ as the author of eternal life, and worker of righteousness; and the believer as the possessor of eternal life, and the enjoyer of this life; and grace as the high spring of all; grace is in heaven; the reign of grace is only in heaven. That of Revelation 19:8 is by most understood to relate to the other world; and it is said there, that “unto the Lamb’s wife it was granted to be arrayed in fine linen, clean and white;” and that fine linen is the righteousness of Christ, in which the saints stand everlastingly accepted before God. Behold I and the children that thou hast given me! saith our Lord, Heb. 2:13, and their glory in heaven is to behold the glory that he had with the Father, as their head, before the world began, John 17:24.
Again, it is grace, because it is very abundant: it is a usual thing in the Old Testament to call great things by the name of God, as the trees of God, the city of God, the river of God; now this grace of God is so-called because it is great, exceedingly abundant: saith the apostle Paul concerning it, The grace of our Lord Jesus was exceeding abundant towards me, I Tim. 1:14. Did ever any of you know how many sins you had? Yet you must have a great deal more grace, or you can never be saved; there must be more grace than sin, or you cannot be saved, Rom. 5:20. The law entered that sin might abound: but where sin abounded grace did much more abound. I do not say, no man can be saved unless he hath more inherent grace than he hath inherent corruption in him; but, unless there be a greater abundance of the grace of God for covering of sin, than there is of sin to be covered, no man can be saved: the apostle adds a much more abundance to it. One would think there was enough of sin and guilt in the disobedience of the first Adam; and so there was: but, saith the apostle, the matter is far greater here: And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation; but the free gift is of many offences unto justification: for if by one man’s offence death reigned by one, much more they that receive abundance of grace, and of the gift of righteousness, shall reign in life, by one, Christ Jesus, ver. 16, 17 of that fifth chapter of Romans. There is abundance of grace, and of the gift of righteousness through Jesus Christ, needful to save any sinner. When the Lord makes this matter to balance in the eyes of his people, and there are great discoveries made to them of the aggravations and of the multitude of their sins; this is a common wicked thought arising in their awakened consciences: Can God forgive? Can God pass by so many and so great transgressions? It is a sinful thought, the plain meaning of it is, “Is there more grace in God than there is sin and guilt with me?” We were all undone if it was not so; if Christ’s righteousness was not more able to justify than the first Adam’s sin was to condemn, no man could be saved.-The grace of God shines in this way of the justification of a sinner by the righteousness of Christ, in that there is an abundance of it imparted to all them that partake of it.
APPLICATION. You have heard that the grace of God shines gloriously in the justification of a sinner by the righteousness of Christ: in all your dealings, then, with God, mind grace mainly: they that never had an errand to God for .the blessing of justification, they may possibly be saved; but they are not yet in the way to salvation that were never yet concerned about this question, How shall a man be acquitted before God? Or that never treated, with God about justification? In all your dealings with God still remember grace: when you come for justification, plead for it as grace: when you receive it, receive it as grace: and when you praise for it, praise for it as grace; and thus will you behave as the people of God have done. When you plead for it, plead for it as grace; bring nothing with you in your hand, offer nothing to God for your justification; it is a free gift: if God be pleased to give it, in his great bounty, you shall be saved. You have no reason to quarrel if God doth not give it: you have nor reason to fear but God will give it. Though you do not deserve it, yet he hath promised it. As there is a fulness of righteousness in Christ to procure grace, so there is a fulness of grace in the tender of the gospel; and you are to believe that Christ is willing to make all this over to sinners.
When you receive justification, receive it as grace; sometimes we get it as an alms, and sometimes in the gospel the Lord offers it as a gift, and we are to receive it as such. if the Lord tenders you the gift of righteousness through Jesus Christ, do not say you cannot receive it; do not say you are not meet for it; the question is, Are you in need of it? Are you not guilty?. And is not a pardon suitable for the guilty? Receive it as a grace. The true reason why so many neglect right dealing with God for justification, and slight God’s dealing with them about receiving it, is because their hearts stand at a distance from, and they have a sort of a quarrel with mere grace. As it is certain that nothing but grace can save the sinner, so it is as certain there is nothing more unpleasing to the sinner than grace; than that good, which when received he must always own the bounty of the giver, and never to eternity be able to say, “My own hand hath made me rich.” Christ will bring none to heaven that are in that mind. He that will not be rich in Christ, must be poor and condemned still in the first Adam. Know ye not, saith the apostle, the grace of our Lord Jesus Christ, who though he was rich, yet he became poor, that we through his poverty might be made rich, 2 Cor. 8:9. The riches of a believer stands in the poverty of Christ; and every true believer counts Christ’s poverty his riches.
The Eschatology of Jonathan Edwards
The Pursuit of God, by A.W. Tozer
The Cross of Christ, by J.C. Ryle
THE CROSS: A CALL TO THE FUNDAMENTALS OF RELIGION
“By thy cross and passion, good Lord deliver us.”
by. John Charles Ryle
“God forbid that I should glory, save in the cross of our Lord Jesus Christ.” -Galatians 6:14
What do you think and feel about the cross of Christ? You live in a Christian land. You probably attend the worship of a Christian Church. You have perhaps been baptized in the name of Christ. You profess and call yourself a Christian. All this is well. It is more than can be said of millions in the world. But all this is no answer to my question, “What do you think and feel about the cross of Christ?”
I want to tell you what the greatest Christian that ever lived thought of the cross of Christ. He has written down his opinion. He has given his judgment in words that cannot be mistaken. The man I mean is the Apostle Paul. The place where you will find his opinion, is in the letter which the Holy Ghost inspired him to write to the Galatians. And the words in which his judgment is set down, are these, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”
Now what did Paul mean by saying this? He meant to declare strongly, that he trusted in nothing but Jesus Christ crucified for the pardon of his sins and the salvation of his soul. Let others, if they would, look elsewhere for salvation. Let others, if they were so disposed, trust in other things for pardon and peace. For his part, the apostle was determined to rest on nothing, lean on nothing, build his hope on nothing, place confidence in nothing, glory in nothing, except “the cross of Jesus Christ.”
Reader, let me talk to you about this subject. Believe me, it is one of the deepest importance. This is no mere question of controversy. This is not one of those points on which men may agree to differ, and feel that differences will not shut them out of heaven. A man must be right on this subject, or he is lost forever. Heaven or hell, happiness or misery, life or death, blessing or cursing in the last day,-all hinges on the answer to this question, “What do you think about the cross of Christ?”
I. Let me show you what the Apostle Paul did not glory in.
II. Let me explain to you what he did glory in.
III. Let me show you why all Christians should think and feel about the cross like Paul.
I. What did the Apostle Paul not glory in?
There are many things that Paul might have gloried in, if he had thought as some do in this day. If ever there was one on earth who had something to boast of in himself, that man was the great apostle of the Gentiles. Now, if he did not dare to glory, who shall?
He never gloried in his national privileges. He was a Jew by birth, and as he tells us himself,- “An Hebrew of the Hebrews.” He might have said, like many of his brethren, “I have Abraham for my forefather. I am not a dark, unenlightened heathen. I am one of the favored people of God. I have been admitted into covenant with God by circumcision. I am a far better man than the ignorant Gentiles.” But he never said so. He never gloried in anything of this kind. Never for one moment!
He never gloried in his own works. None ever worked so hard for God as he did. He was more abundant in labors than any of the apostles. No living man ever preached so much, traveled so much, and endured so many hardships for Christ’s cause. None ever converted so many souls, did so much good to the world, and made himself so useful to mankind. No father of the early Church, no Reformer, no Missionary, no Minister, no Layman-no one man could ever be named, who did so many good works as the Apostle Paul. But did he ever glory in them, as if they were in the least meritorious, and could save his soul? Never! never for one moment!
He never gloried in his knowledge. He was a man of great gifts naturally, and after he was converted, the Holy Spirit gave him greater gifts still. He was a mighty preacher, and a mighty speaker, and a mighty writer. He was as great with his pen as he was with his tongue. He could reason equally well with Jews and Gentiles. He could argue with infidels at Corinth, or Pharisees at Jerusalem, or self-righteous people in Galatia. He knew many deep things. He had been in the third heaven, and heard unspeakable words. He had received the spirit of prophecy, and could foretell things yet to come. But did he ever glory in his knowledge, as if it could justify him before God? Never! never! never for one moment!
He never gloried in his graces. If ever there was one who abounded in graces, that man was Paul. He was full of love. How tenderly and affectionately he used to write! He could feel for souls like a mother or a nurse feeling for her child. He was a bold man. He cared not whom he opposed when truth was at stake. He cared not what risks he ran when souls were to be won. He was a self-denying man,-in hunger and thirst often, in cold and nakedness, in watchings and fastings. He was a humble man. He thought himself less than the least of all saints, and the chief of sinners. He was a prayerful man. See how it comes out at the beginning of all his Epistles. He was a thankful man. His thanksgivings and his prayers walked side by side. But he never gloried in all this, never valued himself on it, never rested his soul’s hopes in it. Oh! no! never for a moment!
He never gloried in his churchmanship. If ever there was a good churchman, that man was Paul. He was himself a chosen apostle. He was a founder of churches, and an ordainer of ministers. Timothy and Titus, and many elders, received their first commission from his hands. He was the beginner of services and sacraments in many a dark place. Many a one did he baptize. Many a one did he receive to the Lord’s table. Many a meeting for prayer, and praise, and preaching, did he begin and carry on. He was the setter up of discipline in many a young church. Whatever ordinances, and rules, and ceremonies were observed in them, were first recommended by him. But did he ever glory in his office and church standing? Does he ever speak as if his churchmanship would save him, justify him, put away his sins, and make him acceptable before God? Oh! no! never! never! never for a moment!
And now, reader, mark what I say. If the apostle Paul never gloried in any of these things, who in all the world, from one end to the other, has any right to glory in them in our day? If Paul said, “God forbid that I should glory in anything whatever except the cross,” who shall dare to say, “I have something to glory of-I am a better man than Paul?”
Who is there among the readers of this tract, that trusts in any goodness of his own? Who is there that is resting on his own amendments, his own morality, his own performances of any kind whatever? Who is there that is leaning the weight of his soul on anything whatever of his own in the smallest possible degree? Learn, I say, that you are very unlike the Apostle Paul. Learn that your religion is not apostolical religion.
Who is there among the readers of this tract that trusts in his churchmanship for salvation? Who is there that is valuing himself on his baptism, or his attendance at the Lord’s table-his church-going on Sundays, or his daily services during the week-and saying to himself, What lack I yet? Learn, I say, this day, that you are very unlike Paul. Your Christianity is not the Christianity of the New Testament. Paul would not glory in anything but the cross. Neither ought you.
Oh! reader, beware of self-righteousness. Open sin kills its thousands of souls. Self-righteousness kills its tens of thousands. Go and study humility with the great apostle of the Gentiles. Go and sit with Paul at the foot of the cross. Give up your secret pride. Cast away your vain ideas of your own goodness. Be thankful if you have grace, but never glory in it for a moment. Work for God and Christ with heart and soul, and mind and strength, but never dream for a second of placing confidence in any work of your own.
Think, you who take comfort in some fancied ideas of your own goodness-think, you who wrap up yourselves in the notion, “all must be right, if I keep to my church,”-think for a moment what a sandy foundation your are building upon! Think for a moment how miserably defective your hopes and pleas will look in the hour of death, and in the day of judgment! Whatever men may say of their own goodness while they are strong and healthy, they will find but little to say of it, when they are sick and dying. Whatever merit they may see in their own works here in this world, they will discover none in them when they stand before the bar of Christ. The light of that great day of assize will make a wonderful difference in the appearance of all their doings. It will strip off the tinsel, shrivel up the complexion, expose the rottenness, of many a deed that is now called good. Their wheat will prove nothing but chaff. Their gold will be found nothing but dross. Millions of so-called Christian actions, will turn out to have been utterly defective and graceless. They passed current, and were valued among men. They will prove light and worthless in the balance of God. They will be found to have been like the whitened sepulchres of old, fair and beautiful without, but full of corruption within. Alas! for the man who can look forward to the day of judgment, and lean his soul in the smallest degree on anything of his own!
Reader, once more I say, beware of self-righteousness in every possible shape and form. Some people get as much harm from their fancied virtues as others do from their sins. Take heed, lest you be one. Rest not, rest not till your heart beats in tune with St. Paul’s. Rest not till you can say with him, “God forbid that I should glory in anything but the cross.”
II. Let me explain, in the second place, what you are to understand by the cross of Christ.
The cross is an expression that is used in more than one meaning in the Bible. What did St. Paul mean when he said, “I glory in the cross of Christ,” in the Epistle to the Galatians? This is the point I now wish to make clear.
The cross sometimes means that wooden cross, on which the Lord Jesus was nailed and put to death on Mount Calvary. This is what St. Paul had in his mind’s eye, when he told the Philippians that Christ “became obedient unto death, even the death of the cross” (Phil 2:8). This is not the cross in which St. Paul gloried. He would have shrunk with horror from the idea of glorying in a mere piece of wood. I have no doubt he would have denounced the Roman Catholic adoration of the crucifix, as profane, blasphemous, and idolatrous.
The cross sometimes means the afflictions and trials which believers in Christ have to go through if they follow Christ faithfully, for their religions’ sake. This is the sense in which our Lord uses the word when He says, “He that taketh not his cross and followeth after me, cannot be my disciple” (Matt 10:38). This also is not the sense in which Paul uses the word when he writes to the Galatians. He knew that cross well. He carried it patiently. But he is not speaking of it here.
But the cross also means in some places the doctrine that Christ died for sinners upon the cross-the atonement that He made for sinners by his suffering for them on the cross-the complete and perfect sacrifice for sin which He offered up when he gave His own body to be crucified. In short, this one word, “the cross,” stands for Christ crucified, the only Saviour. This is the meaning in which Paul uses the expression, when he tells the Corinthians, “the preaching of the cross is to them that perish foolishness” (1 Cor 1:18). This is the meaning in which he wrote to the Galatians, “God forbid that I should glory, save in the cross.” He simply meant, “I glory in nothing but Christ crucified, as the salvation of my soul.”
Jesus Christ crucified was the joy and delight, the comfort and the peace, the hope and the confidence, the foundation and the resting place, the ark, and the refuge, the food and the medicine of Paul’s soul. He did not think of what he had done himself, and suffered himself. He did not meditate on his own goodness, and his own righteousness. He loved to think of what Christ had done, and Christ had suffered,-of the death of Christ, the righteousness of Christ, the atonement of Christ, the blood of Christ, the finished work of Christ. In this he did glory. This was the sun of his soul.
This is the subject he loved to preach about. He was a man who went to and fro on the earth, proclaiming to sinners that the Son of God had shed His own heart’s blood to save their souls. He walked up and down the world, telling people that Jesus Christ had loved them, and died for their sins upon the cross. Mark how he says to the Corinthians, “I delivered unto you first of all that which I also received, how that Christ died for our sins” (1 Cor 15:3). “I determined not to know anything among you, save Jesus Christ and him crucified” (1 Cor 2:2). He, a blaspheming, persecuting Pharisee, had been washed in Christ’s blood. He could not hold his peace about it. He was never weary of telling the story of the cross.
This is the subject he loved to dwell upon when he wrote to believers. It is wonderful to observe how full his epistles generally are of the sufferings and death of Christ,-how they run over with “thoughts that breathe, and words that burn,” about Christ’s dying love and power. His heart seems full of the subject. He enlarges on it constantly. He returns to it continually. It is the golden thread that runs through all his doctrinal teaching and practical exhortations. He seems to think that the most advanced Christian can never hear too much about the cross. This is what he lived upon all his life, from the time of his conversion. He tells the Galatians, “The life that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal 2:20). What made him so strong to labor? What made him so willing to work? What made him so unwearied in endeavors to save some? What made him so persevering and patient? I will tell you the secret of it all. He was always feeding by faith on Christ’s body and Christ’s blood. Jesus, crucified, was the meat and drink of his soul.
And, reader, you may rest assured that Paul was right. Depend upon it, the cross of Christ,-the death of Christ on the cross to make atonement for sinners,-is the center truth in the whole Bible. This is the truth we begin with when we open Genesis. The seed of the woman bruising the serpent’s head, is nothing else but a prophecy of Christ crucified. This is the truth that shines out, though veiled, all through the law of Moses and the history of the Jews. The daily sacrifice, the passover lamb, the continual shedding of blood in the tabernacle and temple,-all these were emblems of Christ crucified. This is the truth that we see honored in the vision of heaven before we close the book of Revelation. “In the midst of the throne and of the four beasts,” we are told, “and in the midst of the elders, stood a lamb as it had been slain” (Rev 5:6). Even in the midst of heavenly glory we get a view of Christ crucified. Take away the cross of Christ, and the Bible is a dark book. It is like the Egyptian hieroglyphics, without the key that interprets their meaning,-curious and wonderful, but of no real use.
Reader, mark what I say. You may know a good deal about the Bible. You may know the outlines of the histories it contains, and the dates of the events described, just as a man knows the history of England. You may know the names of the men and women mentioned in it, just as a man knows Caesar, Alexander the Great, or Napoleon. You may know the several precepts of the Bible, and admire them, just as a man admires Plato, Aristotle, or Seneca. But if you have not yet found out that Christ crucified is the foundation of the whole volume, you have read your Bible hitherto to very little profit. Your religion is a heaven without a sun, an arch without a keystone, a compass without a needle, a clock without spring or weights, a lamp without oil. It will not comfort you. It will not deliver your soul from hell.
Reader, mark what I say again. You may know a good deal about Christ, by a kind of head knowledge, as the dead Oriental churches know the facts of Christianity as well as we do. You may know who Christ was, and where He was born, and what He did. You may know His miracles, His sayings, His prophecies, and his ordinances. You may know how He lived, and how he suffered, and how He died. But unless you know the power of Christ’s cross by experience-unless you have reason to know that the blood shed on that cross has washed away your own particular sins,-unless you are willing to confess that your salvation depends entirely on the work that Christ did upon the cross,-unless this be the case, Christ will profit you nothing. The mere knowing Christ’s name will never save you. You must know His cross, and His blood, or else you will die in your sins.
Reader, as long as you live, beware of a religion in which there is not much of the cross. You live in times when the warning is sadly needful. Beware, I say again, of a religion without the cross.
There are hundreds of places of worship, in this day, in which there is every thing almost except the cross. There is carved oak and sculptured stone. There is stained glass and brilliant painting. There are solemn services and a constant round of ordinances. But the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation by faith in him is not freely proclaimed. And hence all is wrong. Beware of such places of worship. They are not apostolical. They would not have satisfied St. Paul.
There are thousands of religious books published in our times, in which there is everything except the cross. They are full of directions about sacraments and praises of the church. They abound in exhortations about holy living, and rules for the attainment of perfection. They have plenty of fonts and crosses both inside and outside. But the real cross of Christ is left out. The Saviour and His dying love are either not mentioned, or mentioned in an unscriptural way. And hence they are worse than useless. Beware of such books. They are not apostolical. They would never have satisfied St. Paul.
Dear reader, remember that St. Paul gloried in nothing but the cross. Strive to be like him. Set Jesus crucified fully before the eyes of your soul. Listen not to any teaching which would interpose anything between you and Him. Do not fall into the old Galatian error. Think not that any one in this day is a better guide than the apostles. Do not be ashamed of the old paths, in which men walked who were inspired by the Holy Ghost. Let not the vague talk of men who speak great swelling words about catholicity, and the church, and the ministry, disturb your peace, and make you loose your hands from the cross. Churches, ministers, and sacraments, are all useful in their way, but they are not Christ crucified. Do not give Christ’s honor to another. “He that glorieth, let him glory in the Lord.”
III. Let me show you why all Christians ought to glory in the cross of Christ.
I feel that I must say something on this point, because of the ignorance that prevails about it. I suspect that many see no peculiar glory and beauty in the subject of Christ’s cross. On the contrary, they think it painful, humbling, and degrading. They do not see much profit in the story of His death and sufferings. They rather turn from it as an unpleasant thing.
Now I believe that such persons are quite wrong. I cannot hold with them. I believe it is an excellent thing for us all to be continually dwelling on the cross of Christ. It is a good thing to be often reminded how Jesus was betrayed into the hands of wicked men, how they condemned Him with most unjust judgment, how they spit on Him, scourged Him, beat Him, and crowned Him with thorns; how they led Him forth as a lamb to the slaughter, without His murmuring or resisting; how they drove the nails through His hands and feet, and set Him up on Calvary between two thieves; how they pierced His side with a spear, mocked Him in His sufferings, and let Him hang there naked and bleeding till He died. Of all these things, I say, it is good to be reminded. It is not for nothing that the crucifixion is described four times over in the New Testament. There are very few things that all the four writers of the Gospel describe. Generally speaking, if Matthew, Mark, and Luke tell a thing in our Lord’s history, John does not tell it. But there is one thing that all the four give us most fully, and that one thing is the story of the cross. This is a telling fact, and not to be overlooked.
Men forget that all Christ’s sufferings on the cross were fore-ordained. They did not come on Him by chance or accident. They were all planned, counselled, and determined from all eternity. The cross was foreseen in all the provisions of the everlasting Trinity, for the salvation of sinners. In the purposes of God the cross was set up from everlasting. Not one throb of pain did Jesus feel, not one precious drop of blood did Jesus shed, which had not been appointed long ago. Infinite wisdom planned that redemption should be by the cross. Infinite wisdom brought Jesus to the Cross in due time. He was crucified by the determinate counsel and foreknowledge of God.
Men forget that all Christ’s sufferings on the cross were necessary for man’s salvation. He had to bear our sins, if ever they were to be borne at all. With His stripes alone could we be healed. This was the one payment of our debt that God would accept. This was the great sacrifice on which our eternal life depended. If Christ had not gone to the cross and suffered in our stead, the just for the unjust, there would not have been a spark of hope for us. There would have been a mighty gulf between ourselves and God, which no man ever could have passed.
Men forget that all Christ’s sufferings were endured voluntarily and of His own free will. He was under no compulsion. Of His own choice He laid down His life. Of His own choice He went to the cross to finish the work He came to do. He might easily have summoned legions of angels with a word, and scattered Pilate and Herod and all their armies, like chaff before the wind. But he was a willing sufferer. His heart was set on the salvation of sinners. He was resolved to open a fountain for all sin and uncleanness, by shedding His own blood.
Now, when I think of all this, I see nothing painful or disagreeable in the subject of Christ’s cross. On the contrary, I see in it wisdom and power, peace and hope, joy and gladness, comfort and consolation. The more I look at the cross in my mind’s eye, the more fulness I seem to discern in it. The longer I dwell on the cross in my thoughts, the more I am satisfied that there is more to be learned at the foot of the cross than anywhere else in the world.
Would I know the length and breadth of God the Father’s love towards a sinful world? Where shall I see it most displayed? Shall I look at His glorious sun shining down daily on the unthankful and evil? Shall I look at seed-time and harvest returning in regular yearly succession? Oh! no! I can find a stronger proof of love than anything of this sort. I look at the cross of Christ. I see in it not the cause of the Father’s love, but the effect. There I see that God so loved this wicked world, that He gave His only begotten Son-gave Him to suffer and die-that whosoever believeth in Him should not perish, but have eternal life. I know that the Father loves us because He did not withhold from us His Son, His only Son. Ah! reader, I might sometimes fancy that God the Father is too high and holy to care for such miserable, corrupt creatures as we are. But I cannot, must not, dare not think it, when I look at the cross of Christ.
Would I know how exceedingly sinful and abominable sin is in the sight of God? Where shall I see that most fully brought out? Shall I turn to the history of the flood, and read how sin drowned the world? Shall I go to the shore of the Dead Sea, and mark what sin brought on Sodom and Gomorrah? Shall I turn to the wandering Jews, and observe how sin has scattered them over the face of the earth? No! I can find a clearer proof still. I look at the cross of Christ. There I see that sin is so black and damnable, that nothing but the blood of God’s own Son can wash it away. There I see that sin has so separated me from my holy Maker, that all the angels in heaven could never have made peace between us. Nothing could reconcile us short of the death of Christ. Ah! if I listened to the wretched talk of proud men, I might sometimes fancy sin was not so very sinful. But I cannot think little of sin, when I look at the cross of Christ.
Would I know the fulness and completeness of the salvation God has provided for sinners? Where shall I see it most distinctly? Shall I go to the general declarations in the Bible about God’s mercy? Shall I rest in the general truth that God is a God of love? Oh! no! I will look at the cross of Christ. I find no evidence like that. I find no balm for a sore conscience, and a troubled heart, like the sight of Jesus dying for me on the accursed tree. There I see that a full payment has been made for all my enormous debts. The curse of that law which I have broken has come down on One who there suffered in my stead. The demands of that law are all satisfied. Payment has been made for me, even to the uttermost farthing. It will not be required twice over. Ah! I might sometimes imagine I was too bad to be forgiven. My own heart sometimes whispers that I am too wicked to be saved. But I know in my better moments this is all my foolish unbelief. I read an answer to my doubts in the blood shed on Calvary. I feel sure that there is a way to heaven for the very vilest of men, when I look at the cross.
Would I find strong reasons for being a holy man? Whither shall I turn for them? Shall I listen to the ten commandments merely? Shall I study the examples given me in the Bible of what grace can do? Shall I meditate on the rewards of heaven, and the punishments of hell? Is there no stronger motive still? Yes! I will look at the cross of Christ. There I see the love of Christ constraining me to live not unto myself, but unto Him. There I see that I am not my own now;-I am bought with a price. I am bound by the most solemn obligations to glorify Jesus with body and spirit, which are His. There I see that Jesus gave Himself for me, not only to redeem me from all iniquity, but also to purify me and make me one of a peculiar people, zealous of good works. He bore my sins in His own body on the tree, that I being dead unto sin should live unto righteousness. Ah! reader, there is nothing so sanctifying as a clear view of the cross of Christ! It crucifies the world unto us, and us unto the world. How can we love sin when we remember that because of our sins Jesus died? Surely none ought to be so holy as the disciples of a crucified Lord.
Would I learn how to be contented and cheerful under all the cares and anxieties of life? What school shall I go to? How shall I attain this state of mind most easily? Shall I look at the sovereignty of God, the wisdom of God, the providence of God, the love of God? It is well to do so. But I have a better argument still. I will look at the cross of Christ. I feel that He who spared not His only begotten Son, but delivered Him up to die for me will surely with Him give me all things that I really need. He that endured that pain for my soul, will surely not withhold from me anything that is really good. He that has done the greater things for me, will doubtless do the lesser things also. He that gave His own blood to procure me a home, will unquestionably supply me with all really profitable for me by the way. Ah! reader, there is no school for learning contentment that can be compared with the foot of the cross.
Would I gather arguments for hoping that I shall never be cast away? Where shall I go to find them? Shall I look at my own graces and gifts? Shall I take comfort in my own faith, and love, and penitence, and zeal, and prayer? Shall I turn to my own heart, and say, “This same heart will never be false and cold?” Oh! no! God forbid! I will look at the cross of Christ. This is my grand argument. This is my main stay. I cannot think that He who went through such sufferings to redeem my soul, will let that soul perish after all, when it has once cast itself on Him. Oh! no! what Jesus paid for, Jesus will surely keep. He paid dearly for it. He will not let it easily be lost. He died for me when I was yet a dark sinner. Ah! reader, when Satan tempts you to doubt whether Christ is able to keep his people from falling, bid Satan look at the cross.
And now, reader, will you marvel that I said all Christians ought to glory in the cross? Will you not rather wonder that any can hear of the cross and remain unmoved? I declare I know not greater proof of man’s depravity, than the fact that thousands of so-called Christians see nothing in the cross. Well may our hearts be called stony,-well may the eyes of our mind be called blind,-well may our whole nature be called diseased,-well may we all be called dead, when the cross of Christ is heard of, and yet neglected. Surely we may take up the words of the prophet, and say, “Hear O heavens, and be astonished O earth; a wonderful and a horrible thing is done,”-Christ was crucified for sinners, and yet many Christians live as if He was never crucified at all!
Reader, the cross is the grand peculiarity of the Christian religion. Other religions have laws and moral precepts,-forms and ceremonies,-rewards and punishments. But other religions cannot tell us of a dying Saviour. They cannot show us the cross. This is the crown and glory of the Gospel. This is that special comfort which belongs to it alone. Miserable indeed is that religious teaching which calls itself Christian, and yet contains nothing of the cross. A man who teaches in this way, might as well profess to explain the solar system, and yet tell his hearers nothing about the sun.
The cross is the strength of a minister. I for one would not be without it for all the world. I should feel like a soldier without arms,-like an artist without his pencil,-like a pilot without his compass,-like a laborer without his tools. Let others, if they will, preach the law and morality. Let others hold forth the terrors of hell and the joys of heaven. Let others be ever pressing upon their congregations the sacraments of the church. Give me the cross of Christ. This is the only lever which has ever turned the world upside down hitherto, and made men forsake their sins. And if this will not, nothing will. A man may begin preaching with a perfect knowledge of Latin, Greek and Hebrew. But he will do little or no good among his hearers unless he knows something of the cross. Never was there a minister who did much for the conversion of souls who did not dwell much on Christ crucified. Luther, Rutherford, Whitfield, Cecil, Simeon, Venn, were all most eminently preachers of the cross. This is the preaching that the Holy Ghost delights to bless. He loves to honor those who honor the cross.
The cross is the secret of all missionary success. Nothing but this has ever moved the hearts of the heathen. Just according as this has been lifted up missions have prospered. This is the weapon that has won victories over hearts of every kind, in every quarter of the globe. Greenlanders, Africans, South-Sea Islanders, Hindus, Chinese, all have alike felt its power. Just as that huge iron tube which crosses the Menai Straits, is more affected and bent by half an hour’s sunshine than by all the dead weight that can be placed in it, so in like manner the hearts of savages have melted before the cross when every other argument seemed to move them no more than stones. “Brethren,” said a North American Indian after his conversion, “I have been a heathen. I know how heathens think. Once a preacher came and began to explain to us that there was a God; but we told him to return to the place from whence he came. Another preacher came and told us not to lie, nor steal, nor drink; but we did not heed him. At last another came into my hut one day and said, ‘I am come to you in the name of the Lord of heaven and earth. He sends to let you know that He will make you happy, and deliver you from misery. For this end he became a man, gave his life a ransom, and shed his blood for sinners.’ I could not forget his words. I told them to the other Indians, and an awakening begun among us. I say, therefore, preach the sufferings and death of Christ, our Saviour, if you wish your words to gain entrance among the heathen.” Never indeed did the devil triumph so thoroughly, as when he persuaded the Jesuit missionaries in China to keep back the story of the cross!
The cross is the foundation of a church’s prosperity. No church will ever be honored in which Christ crucified is not continually lifted up. Nothing whatever can make up for the want of the cross. Without it all things may be done decently and in order. Without it there may be splendid ceremonies, charming music, gorgeous churches, learned ministers, crowded communion tables, huge collections for the poor. But without the cross no good will be done. Dark hearts will not be enlightened. Proud hearts will not be humbled. Mourning hearts will not be comforted. Fainting hearts will not be cheered. Sermons about the Catholic Church and an apostolic ministry,-sermons about baptism and the Lord’s supper,-sermons about unity and schism,-sermons about fast and communion,-sermons about fathers and saints,-such sermons will never make up for the absence of sermons about the cross of Christ. They may amuse some. They will feed none. A gorgeous banqueting room and splendid gold plate on the table will never make up to a hungry man for the want of food. Christ crucified is God’s grand ordinance for doing good to men. Whenever a church keeps back Christ crucified, or puts anything whatever in that foremost place which Christ crucified should always have, from that moment a church ceases to be useful. Without Christ crucified in her pulpits, a church is little better than a cumberer of the ground, a dead carcass, a well without water, a barren fig tree, a sleeping watchman, a silent trumpet, a dumb witness, an ambassador without terms of peace, a messenger without tidings, a lighthouse without fire, a stumbling-block to weak believers, a comfort to infidels, a hot-bed for formalism, a joy to the devil, and an offence to God.
The cross is the grand center of union among true Christians. Our outward differences are many without doubt. And what may be the importance of those differences which now in a measure divide such as faithfully hold the head, even Christ, we cannot here enquire. But, after all, what shall we hear about most of these differences in heaven? Nothing most probably: nothing at all. Does a man really and sincerely glory in the cross of Christ? That is the grand question. If he does he is my brother; we are travelling in the same road. We are journeying towards a home where Christ is all, and everything outward in religion will be forgotten. But if he does not glory in the cross of Christ, I cannot feel comfort about him. Union on outward points only is union only for time. Union about the cross is union for eternity. Error on outward points is only a skin-deep disease. Error about the cross is disease at the heart. Union about outward points is a mere man-made union. Union about the cross of Christ can only be produced by the Holy Ghost.
Reader, I know not what you think of all this. I feel as if I had said nothing compared to what might be said. I feel as if the half of what I desire to tell you about the cross were left untold. But I do hope that I have given you something to think about. I do trust that I have shown you that I have reason for the question with which I began this tract, “What do you think and feel about the cross of Christ?” Listen to me now for a few moments, while I say something to apply the whole subject to your conscience.
Are you living in any kind of sin? Are you following the course of this world, and neglecting your soul? Hear, I beseech you, what I say to you this day: “Behold the cross of Christ.” See there how Jesus loved you! See there what Jesus suffered to prepare for you a way of salvation! Yes! careless men and women, for you that blood was shed! For you those hands and feet were pierced with nails! For you that body hung in agony on the cross! You are those whom Jesus loved, and for whom He died! Surely that love ought to melt you. Surely the thought of the cross should draw you to repentance. Oh! that it might be so this very day. Oh! that you would come at once to that Saviour who died for you and is willing to save. Come and cry to Him with the prayer of faith, and I know that He will listen. Come and lay hold upon the cross, and I know that He will not cast you out. Come and believe on Him who died on the cross, and this very day you will have eternal life. How will you ever escape if you neglect so great salvation? None surely will be so deep in hell as those who despise the cross!
Are you inquiring the way toward Heaven? Are you seeking salvation but doubtful whether you can find it? Are you desiring to have an interest in Christ but doubting whether Christ will receive you? To you also I say this day, “Behold the cross of Christ.” Here is encouragement if you really want it. Draw near to the Lord Jesus with boldness, for nothing need keep you back. His arms are open to receive you. His heart is full of love towards you. He has made a way by which you may approach Him with confidence. Think of the cross. Draw near, and fear not.
Are you an unlearned man? Are you desirous to get to heaven and yet perplexed and brought to a stand-still by difficulties in the Bible which you cannot explain? To you also I say this day, “Behold the cross of Christ.” Read there the Father’s love and the Son’s compassion. Surely they are written in great plain letters, which none can well mistake. What though at present you cannot reconcile your own corruption and your own responsibility? Look, I say, at the cross. Does not that cross tell you that Jesus is a mighty, loving, ready Saviour? Does it not make one thing plain, and that is that if not saved it is all your own fault? Oh! get hold of that truth, and hold it fast.
Are you a distressed believer? Is your heart pressed down with sickness, tired with disappointments, overburdened with cares? To you also I say this day, “Behold the cross of Christ.” Think whose hand it is that chastens you. Think whose hand is measuring to you the cup of bitterness which you are now drinking. It is the hand of Him that was crucified. It is the same hand that in love to your soul was nailed to the accursed tree. Surely that thought should comfort and hearten you. Surely you should say to yourself, “A crucified Saviour will never lay upon me anything that is not for my good. There is a needs be. It must be well.”
Are you a believer that longs to be more holy? Are you one that finds his heart too ready to love earthly things? To you also I say, “Behold the cross of Christ.” Look at the cross. Think of the cross. Meditate on the cross, and then go and set affections on the world if you can. I believe that holiness is nowhere learned so well as on Calvary. I believe you cannot look much at the cross without feeling your will sanctified, and your tastes made more spiritual. As the sun gazed upon makes everything else look dark and dim, so does the cross darken the false splendor of this world. As honey tasted makes all other things seem to have no taste at all, so does the cross seen by faith take all the sweetness out of the pleasures of the world. Keep on every day steadily looking at the cross of Christ, and you will soon say of the world as the poet does,-
Its pleasures now no longer please,
No more content afford;
Far from my heart be joys like these,
Now I have seen the Lord.
As by the light of opening day
The stars are all conceal’d,
So earthly pleasures fade away
When Jesus is reveal’d.
Are you a dying believer? Have you gone to that bed from which something within tells you you will never come down alive? Are you drawing near to that solemn hour when soul and body must part for a season, and you must launch into a world unknown? Oh! look steadily at the cross of Christ, and you shall be kept in peace. Fix the eyes of your mind firmly on Jesus crucified, and he shall deliver you from all your fears. Though you walk through dark places, He will be with you. He will never leave you, never forsake you. Sit under the shadow of the cross to the very last, and its fruit shall be sweet to your taste. “Ah!” said a dying missionary, “there is but one thing needful on a death-bed, and that is to feel one’s arms round the cross.”
Reader, I lay these thoughts before your mind. What you think now about the cross of Christ I cannot tell; but I can wish you nothing better than this, that you may be able to say with the apostle Paul, before you die or meet the Lord, “God forbid that I should glory save in the cross of our Lord Jesus Christ.”
 “Howsoever men when they sit at ease, do vainly tickle their own hearts with the wanton conceit of I know not what proportionable correspondence between their merits and their rewards, which in the trance of their high speculations, they dream that God hath measured and laid up as it were in bundles for them; we see notwithstanding by daily experience, in a number even of them that when the hour of death approacheth, when they secretly hear themselves summoned to appear and stand at the bar of that Judge, whose brightness causeth the eyes of angels themselves to dazzle, all those idle imaginations do then begin to hide their faces. To name merits then, is to lay their souls upon the rack. The memory of their own deeds is loathsome unto them. They forsake all things wherein they have put any trust and confidence. No staff to lean upon, no rest, no ease, no comfort then, but only in Christ Jesus.”-Richard Hooker.
 “By the cross of Christ the apostle understandeth the all-sufficient, expiatory, and satisfactory sacrifice of Christ upon the cross, with the whole work of our redemption: in the saving knowledge of, whereof he professeth he will glory and boast.”-Cudworth on Galatians.
“Touching these words, I do not find that any expositor, either ancient or modern, Popish or Protestant, writing on this place, doth expound the cross here mentioned of the sign of the cross, but of the profession of faith in Him that was hanged on the cross.”-Mayer’s Commentary.
“This is rather to be understood of the cross which Christ suffered for us, than of that we suffer for Him.”-Leigh’s Annotations.
 “Christ crucified is the sum of the Gospel, and contains all the riches of it. Paul was so much taken with Christ that nothing sweeter than Jesus could drop from his pen and lips. It is observed that he hath the word ‘Jesus’ five hundred times in his Epistles.”-Charnock.
 “If our faith stop in Christ’s life, and do not fasten upon his blood, it will not be a justifying faith. His miracles which prepared the world for his doctrines; his holiness, which fitted himself for his sufferings, had been insufficient for us without the addition of the cross.”-Charnock.
 “Paul determined to know nothing else but Jesus Christ, and him crucified. But many manage the ministry as if they had taken up a contrary determination, even to know anything save Jesus Christ and him crucified.”-Traill.
 “In Christ’s humiliation stands our exaltation; in his weakness stands our strength; in his ignominy our glory; in his death our life.”-Cudworth.
“The eye of faith regards Christ sitting on the summit of the cross, as in a triumphal chariot; the devil bound to the lowest part of the same cross, and trodden under the feet of Christ.”-Bishop Davenant on Colossians.
 “The world we live in had fallen upon our heads, had it not been upheld by the pillar of the cross; had not Christ stepped in and promised a satisfaction for the sin of man. By this all things consist: not a blessing we enjoy but may put us in mind of it; they were all forfeited by sin, but merited by his blood. If we study it well we shall be sensible how God hated sin and loved a world.”-Charnock.
 “If God hateth sin so much that he would allow neither man nor angel for the redemption thereof, but only the death of his only and well-beloved Son, who will not stand in fear thereof?”-Homily for Good Friday.
As we all grieve the loss of Tony Snow I thought it would be good to revisit an article that Snow wrote for Christianity Today one year ago this week; Cancer’s Unexpected Blessings. Here is an excerpt:
* * *
Blessings arrive in unexpected packages—in my case, cancer.
Those of us with potentially fatal diseases—and there are millions in America today—find ourselves in the odd position of coping with our mortality while trying to fathom God’s will. Although it would be the height of presumption to declare with confidence What It All Means, Scripture provides powerful hints and consolations.
The first is that we shouldn’t spend too much time trying to answer [Read more…]
I spent the day with the people I work with retreating at Spring Hill. Our guest speaker was Bernard Briscoe. What a pleasure. He led us in a study through the book of Hebrews. At THIS LINK you can hear a sermon from Hebrews which he previously preached at Boerne Bible Church.
The Endurance That Faith Produces
Summary: Hebrews 10:19-39 / The saints talked about in chapter 11 proved their faith was rightly placed, by their behavior. Three evidences of this faith are in a good, confident assurance based on conviction of things revealed; divine approval; and spiritual understanding.
This little boy was waiting on his mother to come out of a store.
As he waited, he was approached by a man who asked, “Son, can you tell me where the Post Office is?”
The little boy replied, “Sure,… Just go straight down the street two blocks and turn to your right.”
The man thanked the boy kindly and said, “I’m the new Preacher in town and I’d like for you to come to church on Sunday. I’ll show you how to get to Heaven.
The little boy replied with a chuckle, “Aawww, come on; you don’t even know the way to the Post Office
“1. John Piper’s excellent tome: Counted Righteous In Christ. This is a short, simple yet profound treatment of this subject that I found invaluable in my study. As only Piper can, he deals with this subject historically, theologically and most important–biblically. This is one of Pipes finest.
“2. James White’s landmark work: The God Who Justifies. Not since James Buchanan’s “Doctrine of Justification” has there been such an exhaustive, expository and exegetical treatment as you will find on the most essential of all doctrines: justification by faith alone.”