# The Doctrine of the cross of Christ, stated and improved

CHEAP TRACTS, No. 9.
THE DOCTRINE
OF THE
CROSS OF CHRIST
STATED AND IMPROVED.
The preaching of the cross is to them that perish foolishness; but unto us who are saved it is the power of God. Paul.
DUNFERMLINE:
PRINTED AND SOLD BY JOHN MILLER.
1826.
THE DOCTRINE
OF THE
CROSS OF CHRIST
STATED AND IMPROVED.
Where shall the guilty who hath lost Jehovah's favour by his sin, Find worth which he can safely trust, A righteousness to glory in?
Behold the cross! the blood divine Which there for sons of wrath was spilt! Here's worth enough to glory in, Enough to cleanse the foulest guilt.
The refined system of religion, which is at ⟨this⟩ day adopted by many, is unsuitable to ⟨the⟩ case of anxious guilty criminals. It is ⟨insufficient⟩ to give substantial peace to a wounded conscience; insufficient to furnish ⟨a⟩ proper reply to that most important of all ⟨inquiries,⟩ "What must I do to be saved?"
​But the Gospel of our Lord Jesus Christ ⟨is⟩ richly adapted to answer these important ⟨purposes⟩. It directs us to the death of the ⟨divine⟩ Saviour, in our room and stead, as ⟨the⟩ sovereign remedy for all the evils which ⟨sin⟩ has introduced. The cross of Christ is the ⟨grand⟩ source of relief which it proposes to ⟨our⟩ consideration. It is this which distinguishes the religion of Jesus from every ⟨other⟩ religion professed in the world.
It may be needful just to observe, before ⟨we⟩ proceed, that the Redeemer of men suffered death on a sort of gibbet called a cross. With the Greeks, the Romans, and some ⟨other⟩ nations, this was a punishment inflicted on the vilest slaves, who had been guilty ⟨of⟩ notorious offences. It was shameful, ⟨painful⟩, and lingering. The criminal was ⟨first⟩ scourged with cords. These cords had ⟨frequently⟩ sharp pointed bones fixed to their ⟨ends⟩. The sufferer must then bear his cross ⟨to⟩ the place of execution. There, his clothes ⟨being⟩ stripped off, his body was stretched ⟨upon⟩ the timber, his hands nailed to the ⟨cross⟩ beam, and his feet to the lower part. The cross was then raised, and fixed in the ⟨ground⟩; the nails, driven through the most ⟨sensible⟩ parts of the body, and sustaining its weight, rendered the pain exquisite beyond expression. Yet it was sometimes two or three days before the person expired. The ​legs of the two thieves, crucified with ⟨the⟩ Redeemer, were broken, to hasten their ⟨end⟩ for a reason assigned by the Jews. ⟨When⟩ they came to Jesus, they found that he ⟨was⟩ dead already, and they marvelled at it. ⟨It⟩ was probably owing to the ⟨overwhelming⟩ sorrows of his holy soul, the weight of ⟨human⟩ guilt, and the insupportable stroke ⟨of⟩ avenging Justice. He was oppressed ⟨and⟩ afflicted in a manner that cannot be ⟨described⟩. Hence his most piercing ⟨outcry⟩ My God, my God, why hast thou forsaken ⟨me⟩
The cross of Christ denotes not ⟨merely⟩ the timber to which he was nailed, and ⟨at⟩ which he expired, but his crucifixion ⟨upon⟩ it: the death which he died for ⟨sinners.⟩ The publication of this is called ⟨the⟩ preaching of the cross. (1 Cor. i. ⟨18.⟩) Which is said to he foolishness, to those ⟨who⟩ perish, but to such as are saved it is the power ⟨of⟩ God. To suffer persecution for ⟨maintaining⟩ this doctrine, is to suffer persecution for ⟨the⟩ cross of Christ; and to glory in salvation ⟨as⟩ Jesus is to glory in his cross. (Gal. vi. 12, ⟨14.⟩) Thus the apostle in writing to the ⟨Galatians⟩ says, "As many as desire to make a ⟨full⟩ shew in the flesh, they constrain you to be ⟨circumcised⟩ only lest they should suffer persecution for the cross of Christ." And at the ⟨14th⟩ verse he exclaims, "God forbid that I ⟨should⟩ glory, save in the cross of our Lord ⟨Jesus⟩ ​Christ, by whom the world is crucified unto me, and I unto the world.
This then is the subject we are a little to consider: A subject too wonderful, and too copious, for our feeble powers. All we can say, and especially in so narrow a compass, will fall far beneath the dignity and sublimity of it. We shall only remind you, with simplicity and plainness, that the cross of Christ is the fulfilment of divine purposes and predictions--the sum of the Gospel--the salvation of sinners--the conquest of all enemies--the foundation of hope--the ground of triumph--the display of the divine perfections--and the grand incentive to holiness.
1. The cross of Christ is the fulfilment of divine purposes, prophecies, and promises.--The thoughts and counsels of the God of all grace were, from everlasting, employed on the grand design which was accomplished by the Redeemer's death The purposes of the Father, in Christ Jesus our Lord, are said to be eternal. When he was delivered up to be crucified, it was according to the determinate counsel and foreknowledge ⟨of⟩ God.
What a series of prophecies, of visions, ⟨of⟩ types, and of promises, was accomplished ⟨in⟩ the cross of Christ! In this great ⟨centre⟩ they all met. From Moses to Malachi, ⟨the⟩ Spirit of God, in all the prophets, ⟨testified⟩ ​beforehand the suffering of Christ, and ⟨the⟩ glory should follow. The oracles ⟨of⟩ Heaven, through succeeding ⟨generations⟩ referred to the cross of Christ.
In this the Mosaic rites and ordinance ⟨of⟩ types and symbols, had their accomplishment. If we consider them not in this light, what are they all, but pompous and unmeaning institutions, utterly in worthy ⟨the⟩ wisdom of their great Author! What significancy could there be in the shedding of so much blood, the slaughtering of so many innocent victims, the consuming of so much flesh, if the whole were not to teach us, that without the shedding of Jesus' blood, there could be no remission of sins for us? The constant sacrificing of many inoffensive animals, pointed to the one great sacrifice which Jesus was to offer up without spot to God. Considered in this light, every institution of this kind had its significancy. We are therefore taught, in the New Testament, to understand them as shadows of good things to come, of which the body is Christ. The ambiguity of types vanished in his cross, when he appeared once in the end of the world, to put away. sin by the sacrifice of himself.
Many of the most remarkable events, and many of the most distinguished personages, mentioned in the Old Testament, were ​typical of the cross of Christ. We cannot be mistaken in this interpretation of them, since the inspired writers of the New Testament teach us so to understand them. The priesthood of Melchisedec, and that of Aaron and his sons, prefigured the everlasting priesthood of the Son of God. The astonishing transaction of Isaac's being bound, and laid on the altar by the hands of his father, is explained by the cross of Christ. It pleased the Lord to bruise him, he hath put him to grief, he made his soul an offering for sin.
The lifting up of the brazen serpent in the wilderness, for the healing of the expiring Israelites, was realized in the elevation of Jesus on the cross. "So was the Son of men lifted up, that whosoever believeth in him should not perish, but have everlasting life." Bread from heaven sustained the lives of the travellers from Egypt to Canaan; Jesus came down from heaven and gave himself to be the life of the world. The rock was smitten, to give drink to the thirsty tribes of the Lord; that rock was Christ, smitten for us by the rod of justice, that we might be furnished from him with the waters of Life and salvation, Joshua led the people of Israel into Canaan; Jesus brings us into the promised land of rest and felicity
The prophets of God, rapt into future ​times, foretold the transactions of the ⟨Redeemer's⟩ life, the sorrows of his soul, ⟨the⟩ agonies of his death, and the glorious ⟨effects⟩ which were to ensue. In the early ages ⟨of⟩ the world, the faith of God's people ⟨were⟩ supported by that mysterious ⟨predictions⟩ that the "Seed of the woman should ⟨brush⟩ the serpent's head." The Patriarchs ⟨were⟩ assured that in the promised Seed all ⟨nations⟩ of the world should be blessed. Job ⟨knew⟩ that his Redeemer lived. Jacob, in a ⟨divine⟩ ecstacy before his death, delivered that ⟨wonderful⟩ oracle, that the sceptre should not apart from Judah, nor a lawgiver from between his feet, until Shiloh, the Prince of Peace should make his appearance: to whom ⟨the⟩ gathering of the people should be. To ⟨the⟩ beloved Daniel, the time was revealed ⟨more⟩ expressly, when Messiah should be cut ⟨open⟩ to finish transgression, to make an end of sin, to make reconciliation for iniquity, to bring ⟨in⟩ everlasting righteousness, and to seal uр ⟨the⟩ vision and prophecy.
The circumstances, attending the crucifixion of Jesus, are foretold by the Psalmist as if he had actually seen them. The agonies he should feel are described; the cry he should utter on the cross is expressed; the casting of lots for his garments, the piercing of his hands and his feet, and the vinegar and the gall given him to drink, are distinctly mentioned. (Psalm xxii.)
​Sometimes the Prophets represent Jesus ⟨as a⟩ sufferer, and sometimes as a conqueror. ⟨Now⟩ they speak of his humiliation, then of ⟨his⟩ exaltation. They point him out as the ⟨star⟩ that was to come out of Jacob, and as ⟨the⟩ Branch that was to spring out of the ⟨Arm⟩ of Jesse. They describe him as the ⟨Angel⟩ of the covenant; and as the Desire ⟨of⟩ all nations, who should suddenly come to his temple. They hold him forth as a ⟨King⟩ who should reign in righteousness, ⟨extending⟩ his sway from shore to shore; ⟨whose⟩ kingdom is an everlasting kingdom, ⟨and⟩ of whose dominion there shall be no end. "To us," they cry, in a divine transport, "to us a Child is born, to us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace." Yet, mysterious as it is, this is he of whom they speak, in other places, as calling himself a worm and no man, a reproach of men, and despised by the people; as being hated without a cause; as being despised and ⟨respected⟩ of men; led like a lamb to the slaughter; a man of sorrows, and acquainted with grief; and cut off out of the land of the living. The cross of Christ explains, elucidates, and confirms all these predictions.
2. The cross of Christ is the sum of the ​Gospel.--What is the Gospel but a ⟨message⟩ from Heaven, of mercy of peace, ⟨and⟩ of salvation, through the sufferings ⟨and⟩ death of the Son of God? Of Gospel ⟨history⟩ what is the sum? Christ crucified. What do the four Evangelists relate? Then all for substance relate the same story; ⟨and⟩ that story is rightly termed the Gospel. ⟨This⟩ is the history of the cross.
The doctrine of the Gospel is the doctrine of the cross. We preach Christ crucified. "I determined," says one of the ⟨first⟩ of his messengers inspired to bear his name before Gentiles and kings, and the children of Israel, "I determined to know nothing among you, save Jesus Christ, and him crucified." The death of Christ for our sins is the life of the Gospel. All the lines of evangelical truth meet in this one point. You cannot mention one individual branch of the sacred system which stands unconnected with it. Our being chosen to eternal life, our regeneration, our calling, our justification, our adoption into the family of God our sanctification, our perseverance in faith and holiness to eternal felicity, all have an immediate relation to the atonement of Christ. Take that foundation away, and the whole superstructure falls to the ground.
3. The cross of Christ is the salvation of sinners, The distinguishing character of ​him, who effects this great work, is that of a Saviour, an Almighty Saviour; who came to deliver us from the wrath to come: to recover us from the abyss of sin and misery into which we are fallen, and to exalt us to the regions of endless felicity. This he effected not barely by the heavenly doctrine which he taught, and the bright example which he set before us, but by the death which he died for our sins.
Mankind are represented in the Scriptures of truth as being in a lost and ruined condition. But Jesus came to save the lost, by bearing their sins, in his own body on the tree, by being wounded for their transgressions, and bruised for their iniquities; by suffering, the just for the unjust; that they might have healing by his stripes, and life by his death.
This enables us to account for all that is said in the Scriptures concerning the dignity of the Redeemer's person. He was found in fashion as a man, but he thought it no robbery, thought it no more than what he might justly claim,) to be equal with God. Though he was really and truly a man, that he might be capable of suffering, and of dying yet all the fulness of the Godhead dwelt bodily in him. He and the Father are one in nature and perfections. If the Redeemer's death were not a proper atonement ​for sin, why was it necessary that God should be manifested in the flesh? Why was it necessary that he who redeems us, should be Immanuel, God with us, God in our nature? An angel from heaven might have taught us the will of our Maker, and given us a good example. Nay, a man like ourselves might have done both. The deity of Christ, and his atonement for sin, must stand or fall together. Hence those who deny the one, do also, consistently enough, deny the other. It is the dignity of the Redeemer's person that gives efficacy and validity to his sacrifice.
Misery is the natural consequence of guilt. Death is the wages of sin; its proper and just reward.-What then is it that saves us from impending ruin? No effort, no expedient of our own; but the remedy which God himself has provided. What is it that delivers us from going down to destruction, but the ransom found! Our blessed Lord ⟨told⟩ Nicodemus, that the end of his being ⟨lifted⟩ up upon the cross was this, that whosoever believed in him should not perish. Is ⟨it⟩ not then the cross of Christ that saves us ⟨from⟩ destruction? Is it not a crucified Jesus who saves us from eternal misery? Who that seriously thinks of this, can forbear to admire the wonderful expedient? ⟨He⟩ procures our peace with him.
​The cross of Christ reconciles us to God. ⟨It⟩ appeaseth the wrath of our incensed ⟨Judge⟩, as it is a full satisfaction for our ⟨crimes⟩. Through this ample compensation ⟨merciful⟩ Justice smiles, as well pleased with ⟨every⟩ one who believes in Jesus. He is ⟨emphatically⟩ styled "our peace," having ⟨made⟩ peace by the blood of his cross. This ⟨is⟩ the import of that divine declaration, ⟨that⟩ God was in Christ, reconciling the ⟨world⟩ to himself, not imputing their trespasses unto them. Through his cross we ⟨enjoy⟩ the favour of God, which is better ⟨than⟩ life. His love is manifested to us ⟨through⟩ Jesus Christ our Lord.
The cross of Christ procures our spiritual ⟨life⟩—We are raised from a death in trespasses and sins, in consequence of the Redeemer's death for us. The end of his ⟨dying⟩ for us, we are assured, was, that we ⟨might⟩ live unto God; that divine life might ⟨be⟩ imparted to us from the living head. ⟨As⟩ this purport is his own testimony, "I am ⟨gone⟩, that they might have life."
In consequence of his dying for us, the ⟨caregiving⟩ Spirit is bestowed, to impart to ⟨him⟩ heavenly knowledge, evangelical ⟨repentance⟩, living faith, holy love, and spiritual ⟨joy⟩. Whatever we are as Christians, we ⟨are⟩ that of God in Christ Jesus, and as the ⟨spirit⟩ of his death. He is made of God unto ​us, not only wisdom and righteousness, ⟨but⟩ sanctification. If we are quickened, ⟨it is⟩ together with Christ; if we are healed; ⟨it is⟩ by his stripes.
The cross of Christ procures our ⟨pardon⟩ and justification. There is no remission ⟨of⟩ sins but through the shedding of his ⟨blood.⟩ We are chargeable with crimes almost ⟨without⟩ number; from the least of ⟨which⟩ nothing can free us but the cross of ⟨Christ.⟩ This removes our transgressions from us ⟨as⟩ far as the east is from the west. The ⟨blood⟩ of Jesus cleanseth from all sin. ⟨Whosoever⟩ believeth in him shall receive the ⟨blessing⟩ of a free and full remission. Sin shall ⟨never⟩ rise up in judgement against him; it is ⟨done⟩ away, as though it had never been; nay, ⟨we⟩ are assured, it shall not even be remember ⟨be⟩ any more for ever.
The curse of that holy law which we ⟨had⟩ broken is removed from us by the cross ⟨of⟩ Christ. If we have faith in the Son of ⟨God⟩ the law proclaims no words of terror ⟨against⟩ us; its awful penalty has been borne, ⟨the⟩ tremendous malediction has been ⟨endured⟩ by him who espoused our cause, and ⟨undertook⟩ our recovery. What else can be ⟨the⟩ meaning of that most cheerful ⟨declaration,⟩ "Christ hath redeemed us from the curse ⟨of⟩ the law, being made a curse for us?" ⟨There⟩ is therefore now no. condemnation to ⟨them⟩ ​that are in Christ Jesus, they are justified freely by his blood; so justified, that nothing is laid to their charge; so justified, as to stand complete in Christ; so justified, as to be beheld without spot by the eyes of infinite purity.
4. The cross of Christ is the conquest of our enemies. Captivity itself is led captive.--The powers of darkness are overcome. Jesus has spoiled principalities and powers, triumphing over them on the cross. They may yet be permitted to distress us for at while, but the God of peace shall bruise Satan and all his legions, under our feet shortly.
Our old man is crucified with Christ, that the body of sin might be destroyed. The decree is gone forth, which shall never be reversed, "Sin shall not have dominion over you; for ye are not under the law, but under grace. After the Apostle Paul had been uttering that pathetic exclamation, "O wretched man that I am, who shall deliver me from the body of this death?" he immediately adds, "I thank God through Jesus Christ our Lord;" a glorious prospect of complete victory opened to his view, which turned his mourning into joy.
The cross of Christ delivers us from this present wicked world, with all its shares and vexations. The divine Redeemer died ​to accomplish this, among all his other achievements. In this view, the cross of Christ was endeared to the blessed Apostle Paul, as that by which the world was crucified to him, and he unto the world.
Death, the last foe of man, and the gloomy grave, the terror of all living, are overcome by the cross of Christ. Death's formidable appearance remains, but his sting is gone; for when guilt was expiated death was disarmed. The pardoned sinner may therefore boldly say, "O death, where is thy sting? O grave, where is thy victory? Thanks be to God, who giveth us the victory through our Lord Jesus Christ!" The king of terrors is, by the cross of Christ, converted into a messenger of peace. Now it is gain to die. The grave is become a quiet resting place for our mouldering bones to the great rising day.
5. The cross of Christ is the foundation of our hope.-Some talk of a hope built on the review of a well-spent life: a certain indication of a want of self-knowledge. What hope can the enlightened, the anxious trembling sinner, have on this ground? A thousand miscarriages arise to his view. Were there no ground of hope but that of the deeds of the law, such a one must sink into despair. Nothing can be sure ground of hope, but that which removes sin, that ​which takes away the curse, that which satisfies justice, that which procures peace with God, and constitutes a sure title to heaven. The cross of Christ, we have seen, answers all these purposes; answers them effectually. And hence it becomes the one, the only foundation of hope. The hope which is built upon it is sure and steadfast, like an anchor of the soul. Jesus Christ is the believing sinner's hope, and none but he. Other foundation, for this salutary purpose, can no man lay. The disquieted conscience finds no relief but in the Saviour's complete atonement. The enlightened mind can derive no supporting confidence, but from this source. "We believe that through the grace of our Lord Jesus Christ we shall be saved."
6. The cross of Christ is the ground of our triumph. How should it be otherwise? It answers every salutary purpose. It removes every evil, and insures every good. The Christian has not only hope towards God, but joy and consolation; joy, which rises at times, to a holy triumph. But on what is it founded! The apostle furnishes us with an answer, "We joy God through Jesus Christ our Lord, by whom we have now received the atonement." He exemplifies this in his own happy experience, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." As if he had ​said, "This to me-is the ground of the sublimest consolation, of the highest triumph even of glorying. The atoning sacrifice of crucified Saviour is all my boast. It is ⟨not⟩ only my constant support; it fills me with ineffable joy."
7. The cross of Christ gives us the ⟨brightest⟩ display of divine perfections. It not ⟨only⟩ brings the most solid comforts to man, ⟨but⟩ the highest glory to God. We see, on ⟨the⟩ ground, that a just and holy God, ⟨though⟩ determined to display his mercy and, ⟨unbounded⟩ grace, would do it only in such ⟨a⟩ way as might eternally vindicate the ⟨honour⟩ of his law, might demonstrate the ⟨purity⟩ of his nature, and declare the ⟨inviolable⟩ faithfulness of his threatening word.
We conceive that the Most High is ⟨infinitely⟩ wise. His wisdom shines in all ⟨his⟩ works. But no where have we so striking a display of it as in the cross of Christ. ⟨How⟩ wonderful was the contrivance which ⟨could⟩ harmonize, in the salvation of men, ⟨the⟩ seemingly opposite claims of mercy and ⟨of⟩ justice; that could satisfy, exalt, and ⟨magnify⟩ both; causing mercy and truth to ⟨move⟩ together, righteousness and peace to embrace each other! Had punishment ⟨been⟩ inflicted on the sinner in all its severity, ⟨the⟩ glory of mercy had been obscured. ⟨And⟩ on the other hand, had the sinner ⟨been⟩ ​⟨pardoned⟩ without any penalties sustained ⟨by⟩ himself or his substitute, justice had ⟨been⟩ set aside, and (speaking after the manner of men) one essential attribute of Deity would have triumphed over another.
A God all mercy, is a God unjust. But, ⟨on⟩ the cross of Christ, mercy and justice are ⟨equally⟩ glorified. In this divine expedient, therefore, God hath displayed infinite wisdom; or, to use the language of inspiration, "He hath abounded towards us, in all wisdom and prudence."
The Apostle Paul tells us, that God set ⟨forth⟩ the blessed Jesus for a propitiation, ⟨through⟩ faith in his blood, with this express ⟨design⟩, that he might declare his righteousness; might demonstrate that vindictive ⟨justice⟩, whose essential character and principal office is to punish sin. Thus a holy God shows himself to be strictly and inviolably righteous, in the administration of ⟨this⟩ government, even while he is the justifier of the sinner that believeth in Jesus. ⟨In⟩ this method of dispensing grace, he secures the utmost reverence to his divine ⟨law⟩, he declares his infinite abhorrence of ⟨man⟩, he strikes the deepest terror on every persevering sinner, at the same time that ⟨he⟩ lays a solid foundation for the highest ⟨hope⟩ in every penitent transgressor, The torments inflicted on condemned souls in ​the infernal regions are not so ⟨awful,⟩ monument of the justice and holiness ⟨of⟩ sin-hating God as he has given us in ⟨the⟩ crucifixion of his beloved Son.--For if ⟨the⟩ Lord spared him not, when guilt was ⟨not⟩ found in him, but only imputed to ⟨him,⟩ how much less shall he spare the ⟨stubborn⟩ offender himself, who obstinately persists ⟨in⟩ his rebellion. Nothing sets forth the ⟨horrid⟩ aggravations of sin, its execrable ⟨vilence⟩ and loathsomeness in the sight of God, nothing speaks such terror to the work of iniquity, did they but lay it to heart, the shameful, the bitter, the accursed ⟨death⟩ of the Prince of life for our offences.
In a word, would we see the tremendous name of Jehovah written in the fairest lines; would we see all his adorable perfections shine forth with the greatest splendour, we must fix our attention on the Redeemer's cross.
We shall close these remarks with one observation more, and that is,
8. The cross of Christ is the grand incentive to holiness. The doctrine of complete salvation by the Redeemer's death, is far from being unfriendly to the interests of morality. That morality which is recommended in the Sacred Scriptures, is engrafted on evangelical principles, and produced by the constraining love of a dying Redeemer. If we wish you to be animated to the practice of every good work, we are persuaded that the love of Christ in his dying for you, will be the most powerful incitement. A lively sense of this, will produce the gratitude of heart, which will be more operative than the most cogent philosophical reasonings, to stir you up to activity in the way of holiness, or the most awful threatenings to deter you from the contrary.
We do not mean that exhortations to duty are superseded by the doctrine for which we plead; or that it is unnecessary to instruct, to caution, to warn, and admonish the followers of Christ, with respect to their conduct; what we mean is, that the love and grace of the Redeemer, manifested in his dying for us, are the most powerful inducements to practical holiness."The grace of God, which bringeth salvation, teacheth us, that, denying ungodliness and worldly lusts, ​we should live soberly, righteously, and godly, in this present world." Would we be excited to unfeigned and active love to the Author of our salvation?-We love him because he first loved us. Would we be excited to ingenuous sorrow for sin?-While we look to Him whom we have pierced, we mourn after a godly sort. Nothing is so likely to break the stony heart, and to melt the ice within us to evangelical repentance, as a view of a suffering Saviour, wounded for our transgressions, and bruised for our iniquities. Would we be induced to a thorough renunciation of every false way?--No motive is so effectual to divorce our affections from the abominations to which we have formerly cleaved, and turn our feet from every evil way, as the powerful persuasion that Christ died for us; that we, being dead unto sin, should live unto righteousness Would we be induced to practice all that is comprehended in the duties of benevolence, kindness, charity. and brotherly love?---No persuasive so endearing as the kindness and love of God our Saviour: "Walk in love, as Christ also hath loved us, and given himself for us."--To forgive one another, because God for Christ's sake hath forgiven them;--To liberality in alms-giving, because they know the grace of the Lord Jesus Christ, that though he was rich, yet for their sakes he became poor, that they through his poverty might be rich; To abstain from fornication, because their bodies are the members of Christ and the temple of the Holy Ghost;--To glorify God in their body and spirit which are God's because they are not their own, but bought with a price; and to be holy in all manner of conversation passing the time of their sojourning here in fear, for as much as they know that they were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot.
​⟨various⟩ systems have long been current under the ⟨name⟩ of Christianity which the world likes and {{reconstruct|admires; and which afford to many an easy road to {{reconstruct|worldly profit and reputation. But in this ⟨circumstance⟩, such systems carry the mark of being different ⟨from⟩ and opposite to the Christianity of Seripture. ⟨Its divine⟩ Author has established a kingdom, that ⟨is not⟩ of this world; (John xviii. 36.) and holds out ⟨procurement⟩ to the worldly eye. On the contrary, ⟨he proclaims⟩, If any man will come after me, let him ⟨come⟩ himself, and take up his cross and follow me; and, ⟨whoever⟩ will be a friend of the world he is an enemy ⟨of God⟩. (Matt. xvi. 24. James iv. 4:) If the disciples ⟨of Christ⟩ ever escape the contempt and resentment of ⟨the surrounding⟩ world, it must be either because they ⟨fail of⟩ confessing his truth distinctly, or because they ⟨disguise⟩ by their conduct what they confess with their ⟨lips;⟩ because they forsake the standing laws of his ⟨kingdom⟩ in their practice, and confound it with the ⟨various⟩ religions of his enemies. The laws of his ⟨kingdom⟩ are handed down in the Apostolic writings ⟨of the⟩ regulation of his subjects to the end of the ⟨world⟩. And he who attempts to set aside their divine ⟨priority⟩ by adding to them or taking from them is ⟨in this,⟩ doing the work of Antichrist.
⟨They talk⟩ they of morals? O thou bleeding lamb, ⟨Thou⟩ maker of new morals to mankind, ⟨The⟩ grand morality is love of thee.
Her strongest motives sting, ⟨Here⟩ sacred violence assaults the soul, ⟨And⟩ nothing but compulsion is forborne.
The cure for the wounded conscience.
Wherewith shall I, o'erwhelm'd with sin Before the Lord appear? Or how can such a wretch as I To the Most High draw near?
Where shall the conscience, stung with sin Apply relief to find? And where's the balm whose healing pow'r Can cure a wounded mind?
Can all the pow'r of man do ought? Ah no! 'tis all in vain-- 'Tis God that wounds, and God alone Can heal the wound again.
And lo! Jehovah's boundless grace The blessed cure supplies; To save his people from their sins, See! Jesus bleeds and dies!
Yea, rather see he lives again! And shall for ever live; And will, to all for whom he died, This life eternal give.
Then, what though in this vale of tears, Our suff'rings may abound? And for afflictions mortal stroke, No cure can here be found?
Our life is hid with Christ in God; When Christ our life appears. His people he'll with glory crown, And wipe away their tears.
FINIS.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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