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It is of great importance whether we have thus been taught by the Spirit of God

Secondly, This doctrine may well put us upon examining ourselves, whether we have ever had this divine light let into our souls. If there be such a thing, doubtless it is of great importance whether we have thus been taught by the Spirit of God; whether the light of the glorious gospel of Christ, who is the image of God, hath shined unto us, giving us the light of the knowledge of the glory of God in the face of Jesus Christ; whether we have seen the Son and believed on him, or have that faith which arises from a spiritual sight of Christ.

Jonathan Edwards- A Divine And Supernatural Light Immediately Imparted To The Soul, By The Spirit Of God, Shown To Be Both A Scriptual And Rational Doctrine. [Preached at Norhampton, and published at the desire of some of the hearers, in the year 1734.]

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The Wednesday Word – Grace and Truth

“The law was given by Moses; grace and truth came by Jesus Christ” John 1:17.

Moses gave the Law, but the Law it did not come by Moses. Moses, for all his moral rectitude, was not the originator of Law. He gave the Law, but he didn’t invent it.

Moses had to receive the Law. It was not his own. It was not a part of his being. He was not Law incarnate. The Law was delivered to him and he, in turn, gave it to others.

Grace and truth, on the other hand, were not “given” to Christ, they came by Christ for grace and truth were His essence. He was grace and truth incarnate. It is interesting to note that Christ could have come as Law incarnate for, indeed, He was the quintessence of the Law. But when He came to us, He came as the embodiment of grace and truth.

The Law was given to, among other reasons, expose our inability to please God. Our hearts towards God had been frozen in a glacier of self-will and destruction. God, therefore, did not hope that we would keep the Law, He knew we couldn’t. Rather, He gave it so that every mouth would be stopped and all the world become guilty before Him (Romans 3:19).

But there’s good news! Grace and truth came by Jesus Christ. When Christ appeared, grace and truth appeared in all its fullness. Grace and truth descended to earth in the person of Jesus the God/Man. He alone is our Gospel. We dare not add to or subtract from Him.

There are no two things in the Bible more different than Law and Gospel. Either we obtain salvation in all its facets by contributing our works, or we freely receive salvation by faith alone in the doing, dying and rising again of our Lord Jesus …plus nothing!

For a moment then, let’s consider some of the differences and contrasts between Law and Gospel!

The Law demands righteousness; the Gospel gives it.

The Law requires good works; the Gospel provides them.

Under the Law, the source of our blessings is from our obedience. But under the Gospel, blessings are a gift based upon Christ’s obedience.

“The Law threatens, the Gospel heals.

The Law shows us our wretchedness. The Gospel takes our misery away.

The Law was not given to save us but to damn us.

The Gospel, on the other hand, was given, not to damn us but to save us.

The Law was not given to bless us, but to curse us.

The gospel was given to set us free from the curse .

The Law puts on its black cap of damnation and sentences men to death. The Gospel, by contrast, put on the white cap of mercy and brings dead men to life.”

The Law tells us what we must do to get right with God. Grace, on the other hand, tells us what God has done for us to get us right with Himself.

When Moses gave the Law, his face shone. But when grace and truth came, the full light of the knowledge of the glory of God was revealed in the face of Jesus Christ (2 Corinthians 4:6).

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com 

This doctrine may lead us to reflect on the goodness of God, that has so ordered it, that a saving evidence of the truth of the gospel is such, as is attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning

I will conclude with a very brief improvement of what has been said.

First, This doctrine may lead us to reflect on the goodness of God, that has so ordered it, that a saving evidence of the truth of the gospel is such, as is attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning. If the evidence of the gospel depended only on history, and such reasonings as learned men only are capable of, it would be above the reach of far the greatest part of mankind. But persons with an ordinary degree of knowledge are capable, without a long and subtle train of reasoning, to see the divine excellency of the things of religions they are capable of being taught by the Spirit of God, as well as learned men. The evidence that is this way obtained, is vastly better and more satisfying, than all that can be obtained by the arguings of those that are most learned, and greatest masters of reason. And babes are as capable of knowing these things, as the wise and prudent; and they are often hid from these when they are revealed to those. 1 Corinthians 1:26, 27. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world.”

Jonathan Edwards- A Divine And Supernatural Light Immediately Imparted To The Soul, By The Spirit Of God, Shown To Be Both A Scriptual And Rational Doctrine. [Preached at Norhampton, and published at the desire of some of the hearers, in the year 1734.]

The Wednesday Word: Grace that brings Salvation Titus 2:11

There’s an astonishing verse in Romans 5:6 which boldly declares that Christ died for the ungodly. Have you ever seen yourself as ungodly?

The truth is, no matter how good and righteous we feel, we are still ungodly wretches (Romans 3 10ff). All of us are in the same boat.

But the good news is that while we were without strength, in due time, Christ died for the ungodly.

That one scripture goes so hard against the grain of religious thinking that it proves the Scriptures to be true. No man would have dared to invent this verse. Religion militates against such an idea. Dying for the ungodly? How ridiculous. That means He died for those who were against God, for those who hated God and for those who would have killed God if they had had the chance.

May we all realize how ungodly we all are in our flesh (Romans 7:18).

Do you remember the story of the two men who went to the Temple to pray? One stood and addressed the Almighty telling him a pack of lies while the other man could not so much as raise his eyes to heaven and prayed, “God be merciful to me a sinner (literally THE sinner).

This poor publican (tax collector) felt like he was the worst and only sinner on the planet. His lostness was not just a general notion to him it was real and very personal.

Have any of us ever felt that? Have we ever seen ourselves as lost and ruined? It is only when this happens that Grace will seem amazing.

The Grace of God (Jesus) brings salvation (Titus 2:11)! God did not merely send His salvation; He brought it Himself! He did not entrust His most important angel to reveal Grace and Mercy. No! It was God Himself who was the messenger.

Bypassing the angels, He stooped and came down,

down,

down,

down,

down,

to the manger in Bethlehem,

to become one of us,

to be wounded for our transgressions,

to be nailed to the cross,

to cry out Eloi, Eloi lama sabacthani.

He didn’t say, “Come up here to heaven lads. Climb the stairway men!” No! He came down, down, down and came alongside us. Only then did He say “Come unto me.”

What immense grace! What vast kindness!

“O Bringer of salvation,

So marvelously wrought,

Yourself the revelation

Of love beyond our thought:

We worship you; we bless you;

To you alone we sing;

We praise you and confess you,

Our Holy Lord and King.”

Spurgeon describes the visit of the prince of Spain to a galley ship in which convicts had been chained to their oars. The Prince decided to free any of the galley slaves as he saw fit, so he went to man after man asking them why they were in prison. One of them said he was there because false witnesses swore away his character. Another said he had done something wrong, but it was slight, and he ought never to have been condemned. Each of the prisoners made excuses for their sins until finally, he came to one man, who said, “You ask me why I am here. I am ashamed to say that I richly deserve it.” He said, “I am guilty. I cannot for a moment say that I am not, and if I die at this oar, I thoroughly deserve the punishment. In fact, I think it’s a mercy that my life has spared me.” The Prince set this man free.

What an illustration of a beautiful principle in the word of God. Jesus did not come to save the righteous, but to bring sinners to repentance, and when a man poses as one who is righteous in himself, he is not a candidate for the grace of God.

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com  

It is rational to suppose, that this knowledge should be given immediately by God, and not be obtained by natural means

III. To show the truth of the doctrine, that is, to show that there is such a thing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would show briefly, that this doctrine is both scriptural and rational.

Secondly, This doctrine is rational.

3. It is rational to suppose, that this knowledge should be given immediately by God, and not be obtained by natural means. Upon what account should it seem unreasonable, that there should be any immediate communication between God and the creature? It is strange that men should make any matter of difficulty of it. Why should not he that made all things, still have something immediately to do with the things that he has made! Where lies the great difficulty, if we own the being of a God, and that he created all things out of nothing, of allowing some immediate influence of God on the creation still! And if it be reasonable to suppose it with respect to any part of the creation, it is especially so with respect to reasonable intelligent creatures, who are next to God in the gradation of the different orders of beings, and whose business is most immediately with God, and reason teaches that man was made to serve and glorify his Creator. And if it be rational to suppose that God immediately communicates himself to man in any affair, it is in this. It is rational to suppose that God would reserve that knowledge and wisdom, which is of such a divine and excellent nature, to be bestowed immediately by himself and that it should not be left in the power of second causes. Spiritual wisdom and grace is the highest and most excellent gift that ever God bestows on any creature: in this the highest excellency and perfection of a rational creature consists. It is also immensely the most important of all divine gifts: it is that wherein man’s happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that God, however he has left lower gifts to second causes, and in some sort in their power, yet should reserve this most excellent, divine, and important of all divine communications, in his own hands, to be bestowed immediately by himself, as a thing too great for second causes to be concerned in? It is rational to suppose, that this blessing should be immediately from God, for there is no gift or benefit that is in itself so nearly related to the divine nature. Nothing which the creature receives is so much a participation of the Deity: it is a kind of emanation of God’s beauty, and is related to God as the light is to the sun. It is therefore congruous and fit, that when it is given of God, it should be immediately from himself, and by himself, according to his own sovereign will.

It is rational to suppose, that it should be beyond man’s power to obtain this light by the mere strength of natural reason; for it is not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart. Reason indeed is necessary in order to it, as it is by reasons only that we are become the subjects of the means of it; which means I have already shown to be necessary in order to it, though they have no proper causal influence in the affair. It is by reason that we become possessed of a notion of those doctrines that are the subject matter of this divine light, or knowledge; and reason may many ways be indirectly and remotely an advantage to it. Reason has also to do in the acts that are immediately consequent on this discovery: for seeing the truth of religion from hence, is by reason; though it be but by one step, and the inference he immediately: so reason has to do in that accepting of and trusting in Christ, that is consequent on it. But it we take reason strictly — not for the faculty of mental perception in general, but for ratiocination, or a power of inferring by arguments — the perceiving of spiritual beauty and excellency no more belongs to reason, than it belongs to the sense of feeling to perceive colours, or to the power of seeing to perceive the sweetness of food. It is out of reason’s province to perceive the beauty or loveliness of any thing: such a perception does not belong to that faculty. Reason’s work is to perceive truth and not excellency. It is not ratiocination that gives men the perception of the beauty and amiableness of a countenance, though it may be many ways indirectly an advantage to it; yet it is no more reason that immediately perceives it, than it is reason that perceives the sweetness of honey: it depends on the sense of the heart. — Reason may determine that a countenance is beautiful to others, it may determine that honey is sweet to others, but it will never give me a perception of its sweetness.

Jonathan Edwards- A Divine And Supernatural Light Immediately Imparted To The Soul, By The Spirit Of God, Shown To Be Both A Scriptual And Rational Doctrine. [Preached at Norhampton, and published at the desire of some of the hearers, in the year 1734.]

The Wednesday Word: Thank you Jesus for the Blood

Many people continually worry about whether or not they are doing okay spiritually. They ask themselves,

“Have I been good enough?”

“Have I read the Bible enough?”

“Have I witnessed enough?”

“Have I prayed enough?”

“Have I given enough?”

Let’s be honest; the answer to these questions is probably ‘no.’

But here’s the Good News. When Jesus Christ died on the Cross, His Blood took care of all our sins. Not just the bad sins but the Father put all our sins on Christ, the God/Man. We don’t, therefore, need to always be ducking and diving away from God. Our accounts are fully and finally settled.

The Blood of the cross has completely blotted out and cleansed our sins. As the prophet Micah said, they have been cast into the depth of the sea (Micah 7:19). The Father has already blessed us in Christ for “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin” (Romans 4:7-8).

The Father doesn’t see the sins that we commit. Why? Because of the Blood. We are in Christ. He sees only the Finished Work.

But what happens if we sin? And we do sin … so, what happens? What happens is this, we have an advocate with the Father, Jesus Christ the righteous (1 John 2:1-2). But what if a person knows that God will not impute sin to them yet they stubbornly continue in known sin?

The first consequence is that he grieves His friend, the Holy Spirit.

The second consequence is that he breaks his fellowship with God. However, because of the blood, although the sin breaks fellowship with, it doesn’t change his relationship to the Father. Willful, deliberate sin brings chastisement, but it is a loving and gracious chastisement. There is no wrath in the Father’s discipline. His wrath was exhausted on Calvary for the Elect.

Nevertheless, let’s never forget that God hates sin. He is of purer eyes than to look upon iniquity (Habakkuk 1:13). This is a shocking truth which exposes our lostness outside of Christ. There is no way for us to be accepted in heaven unless the Father sees us as completely perfect. But here’s the genius of the matter, when Jesus Christ went to heaven, He took us with Him, and seated us there with Himself as justified, righteous and perfect believers (Ephesians 2:6).

Now, as we begin to apply Gospel truth, we realize that the Father can never again see us in sin. We are cleansed by the blood and seated (perfect tense) with Christ in heavenly places. It is a finished work, and we are hidden with Christ in God in heaven. Never again will He impute sin to us. We are ransomed by the Blood and saved for time and eternity.

The Blood has redeemed us. The blood has bought and purchased us (Titus 2:14; Mark 10:45). The blood has paid for us in full (1 Peter 1:18-19).

Now, the Father only sees the Son, and as He sees the Son, He beholds every believer. Why is this?

It’s because the Lord Jesus, the God/Man, has graciously hidden us in Himself (Colossians 3:3).

Because of redemption, we are now members of His body (Ephesians 5:30). He, therefore, sees no flaw in us (Song of Solomon 4:7).

Because of righteous grace, He sees us without spot or wrinkle (Ephesians 5:27).

Because of the Finished Work, we are in Him by the purchase of the Blood.

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com 

It is not rational to suppose, if there be any such excellency in divine things, that wicked men should see it

III. To show the truth of the doctrine, that is, to show that there is such a thing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would show briefly, that this doctrine is both scriptural and rational.

Secondly, This doctrine is rational.

2. If there be such a distinguishing excellency in divine things; it is rational to suppose that there may be such a thing as seeing it. What should hinder but that it may be seen? It is no argument, that there is no such distinguishing excellency, or that it cannot be seen, because some do not see it, though they may be discerning men in temporal matters. It is not rational to suppose, if there be any such excellency in divine things, that wicked men should see it. Is it rational to suppose, that those whose minds are full of spiritual pollution, and under the power of filthy lusts, should have any relish or sense of divine beauty or excellency; or that their minds should be susceptive of that light that is in its own nature so pure and heavenly? It need not seem at ail strange, that sin should so blind the mind, seeing that men’s particular natural tempers and dispositions will so much blind them in secular matters; as when men’s natural temper is melancholy, jealous, fearful, proud, or the like.

Jonathan Edwards- A Divine And Supernatural Light Immediately Imparted To The Soul, By The Spirit Of God, Shown To Be Both A Scriptual And Rational Doctrine. [Preached at Norhampton, and published at the desire of some of the hearers, in the year 1734.]