THE GOSPEL OF CHRIST. Having in the former pages noticed the manner in which the institutions of previous revelation have pointed to and been completed by the Gospel of Christ, let us now set forth some of the leading characteristics of that religion which Jesus, so long foretold and typified, came to introduce amongst men. We must bear in mind that it was a New Covenant with men, which He came to establish. The former Covenant had grown old, and was about to decay; and it had been declared in prophecy, “This shall be the covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their He who came to establish this new Covenant, and teach it to men, was none other than the Word who was in the beginning with God and was God. All things were made by Him; and without Him was not anything made that was made (John i. 1–3); who was the brightness of the Father’s glory, and “the express image of His person, and upholding all things by the word of His power” (Heb. i. 3). It is no marvel therefore that the New Testament should teach us that the first This is done in the clearest and most precise manner. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” “For God sent not His Son into the world to condemn the world; but that the world through Him might be saved” (John iii. 16, 17). “This is the work of God, that ye believe on Him whom He hath sent” (John vi. 29). “This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent” (John xvii. 3). “He that believeth on the Son hath “He that heareth My word, and believeth on Him that sent Me, hath everlasting life” (John v. 24). “He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John iii. 18). “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name” (John i. 12). “I am the resurrection and the life: he that believeth in Me, though he were dead, yet shall he live” (John xi. 25). “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts xvi. 31). In the two verses quoted above, John iii. 16, 17, God is declared to send His Son not to condemn, but to save the world. “Or despisest thou the riches of His goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But It becomes, therefore, an all-important point to endeavour to draw from Scripture some of the chief conditions which are implied in these simple words, “Believing in the Lord Jesus Christ.” Our Lord has Himself given us an example of what He meant by it when He said, “I seek not mine own will, but the Jesus said, “I am the Light of the world;” “he that followeth Me shall not walk in darkness, but shall have the light of life” (John viii. 12). “I am the way, the truth, and the life; no man cometh unto the Father but by Me” (John xiv. 6). He is the way to the Father, and the only way:—the very Truth of God expressed in word and action,—in precept and example,—who “did no sin, neither was guile found in His mouth” (1 Pet. ii. 22; and Isa. liii. 9),—and the life, the means through which alone spiritual life is given to a world dead in trespasses and sins. Our Lord further defines the characteristics of the two classes as follows:—“For every one that doeth evil hateth It is, therefore, a characteristic of believing in Jesus that we bring our “deeds to His light that it may be made manifest that they are wrought in God.” Jesus was “the Light” but His precepts and example—all, in fact, that He did and taught—are so many lights derived from Him; as well as the light of the Holy Ghost or Comforter, who shines in our hearts to give “us the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. iv. 6); and this bringing our deeds to the light includes trying them by His words and example;—the precepts taught by His Apostles, as well as by the Holy Spirit itself,—that by any or all of these accordant tests We have a lively illustration of practical belief in the patriarchs of old, who, believing in God’s promises, and having seen them afar off, embraced them, and shaped their lives in conformity to them:—viz., “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims in the earth. For they which say such things declare plainly that they seek . . . a better country—that is, a heavenly” (Heb. xi. 13, 14, 16). Believing in Christ, therefore, implies a belief that He is the Son of God, the Messiah, and Saviour of the world, the If we examine the nature of some of these fruits of the Spirit, we shall see that though they are produced in us individually by the working of the Spirit, they are not confined to ourselves, but will communicate to others around us. Thus we all know how communicative is the feeling of joy—it burns to tell others the good news, or glad tidings. The love of God shed abroad in our hearts makes us long that others should participate in this great blessing.—The peace of God yearns that all should be brought into its heavenly atmosphere: while the other qualities or rather graces described,—as longsuffering, meekness, charity, &c,—mark to others that we have Thus the Gospel “is the power of God unto salvation to everyone that believeth” (Rom. i. 16), and as its fruits spring up and abound in any heart they will in some or other form overflow to those around, and make it a minister of righteousness, a testimony-bearer to the truth as it is in Jesus: it may be in word and doctrine, in the private circle of association, or even in the quiet testimony of a peaceful spirit, and a faithful discharge of duties, recommending by its example the Gospel of Christ. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. . . . That the Allusion has been made at a former page (40) to the precepts of the law, having been superseded by the higher principles of the Gospel of Christ. The New Testament, instead of prescribing precise instructions for conduct between man and man, sums up our duties in the general principle, “Thou shalt love thy neighbour as thyself; love worketh no ill to his neighbour; love is the fulfilling of the law” (Rom. xiii. 9, 10); at the same time illustrations are given, both of the fruits of the Spirit, and of the fruits of sin in the heart (See Eph. iv. 22 to end, and ch. v.; Rom. i. 28–32; Rev. xxi. 8). The law written in the heart is the effect of the Holy Spirit’s work there. Enough has been already said to show that this is not consistent with the general tenor of Holy Scripture. We know that the minds of susceptible children, nurtured under Christian mothers, do sometimes drink in the truths of the Gospel from their lips, at a very early age, in a way that makes it difficult to mark the period of decided change in them. They seem to grow up with the Gospel infused into their characters and life. This is not, however, the common case; neither is it the happy lot of all to be so instructed from their cradles to maturity. And when sin has taken possession of the mind—whether in the milder development How many instances do we read of persons, for long years refusing to yield themselves to God, being at length brought into such depths of misery or danger (in that longsuffering mercy which has followed them all through), and then are they enabled to repent and put away their sins, and, believing on the Lord Jesus Christ, to be saved from the wrath to come. But some, perhaps, will say: Why cannot I believe in the Lord Jesus as “the restorer of breaches,” and “of paths to dwell in,” without going back to past ages? The answer is very obvious—that if He be not the Sacrifice, He cannot be the Restorer. He is one Christ, and His It is after “having made peace through the blood of His cross;” . . . that He is able “to reconcile all things unto Himself” (Col. i. 19, 20), so that they who “were sometimes alienated by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable, and unreproveable in His sight.” (Col. i. 22). I have endeavoured to draw the character of Christianity as I find it in the New Testament. No place is made for lukewarmness, indifference, or formality. Every one receiving the inestimable blessing of faith in Christ is naturally expected To flee from the “wrath to come,” and take refuge in the ark or fold of Christ, is a work of the deepest seriousness, and the joy of feeling that you have attained that shelter and security is depicted in the New and Old Testaments as of the liveliest kind. “Rejoice in the Lord alway: and again I say rejoice” (Phil. iv. 4). “Whom having not seen ye love; in whom though now ye see Him not, yet, believing, ye rejoice with joy unspeakable and full of glory” (1 Pet. i. 8), and this in the midst of grievous persecutions. “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness” (Isa. lxi. 10). “I will rejoice in the Lord, and joy in the God of my salvation” (Hab. iii. 18). “Rejoice evermore” (1 Thess. v. 16). “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit” (Rom. viii. 1): born again of the Spirit: believing in Christ: our sins borne by Him on the tree: “the Spirit of life in Christ Jesus making us free from the law of sin and death” (Rom. viii. 2), should we not rejoice with grateful hearts, and through Jesus offer “the sacrifice of praise to God continually, that is, the fruit of But are there not many minds who are more given to dwell in a low state, and in somewhat of that sombreness which is cast over nature when the sun is more or less eclipsed, to whom it is more congenial to look at the doubtful or dark side of things, than to indulge in joyful anticipations? If such be our condition of mind, should we not strive against it, and examine whether there be not cause for joy? If through the mercy of God in Christ Jesus our sins are forgiven; if we have passed from death unto life; if Christ, who is the appointed “Judge of quick and dead,” be our Intercessor and Redeemer, who is he that can harm us? If by means of His redemption we are made joint heirs with Him of the heavenly Kingdom and glory, ought we not to rejoice and be glad? To have passed |