Another projihecy of Isaiah is referred to by the evangelist IMatthew as having been fulfilled by the miracles of Christ. He saj's, "When the even was come they brought unto him manj' that were possess- ed with devils, and he cast out the spirits with his word, and healed all that were sick ; that it might be fulfilled which was spoken by Esaias the prophet, saj"-- ing, Himself took our infirmities and bare our sick- nesses" (Matt, viii, 16). As in the outward relation he took away the infirmities of the people and healed their sicknesses, so in the inward and spiritual relation he heals the maladies of the soul, and raises it from death in sin to a life of righteousness.
The great object of the Messiah's advent is tlius declared bj' himself: "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth \x\y voice" (John xviii, 37). He could not bear witness to the trutli among that corrupt and per- verse people without suffering for it. He foresaw that the}' would put him to death, and he went forward calmly doing his Father's will, leading a life of self- sacrifice, wounded for the transgressions of the people, baptized spiritually in suffering for them, and finallj' enduring on the cross the agonies of a lingering death, thus sealing his testimony with his blood. His obedi- ence in drinking the cup of suffering was acceptable to God, for "he hath loved us and hath given himself for us, an oflfering and a sacrifice to God, for a sweet- smelling savor'' (Eph. v, 2).
It was to reconcile man to God by removing the en- mity from (man's) his heart that Jesus Christ lived, and taught, and suffered, and for this purpose the Spirit of Christ is still manifested as a Redeemer from the bondage of corruption. Hence the apostle saj-s, " God was in Christ reconciling the world unto him- self, not imputing their trespasses unto them, and hath connnitted unto us the word of reconciliation." . . . "We pray you, in Christ's stead, l>e yo reconciled to God" (2 Cor. v, 19, 20). It is in man that the change must be wrought and the reconciliation effected, for there can be no change in Deity.
" If, when we were enemies," says Paul, "we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved bt/ his life" (l\om. v, 10) ; for " in him was life, and the life was the light
FRIENDS
673 FRIENDS, PROGRESSIVE
of men" (John i, 4). It is the life of God, or spirit of truth revealed in the soul, which purities and saves from sin. This life is sometimes spoken of as the blood ; for, according to the Mosaic law, " the blood is the life." And when Jesus told the people, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you," he alluded to the life and pow- er of God wliich dwelt in him, and spake through him. In explanation of this, he said to his disciples, " It is the Spirit that quickeneth ; the flesh profiteth nothing : tha words that I speak unto you, they are spirit and they are life."
It is obvious that the sinner cannot come into a state of concord with God until the sinful nature is re- moved, and that nothing can remove it but the bap- tism of the Holy Spirit. The dealings of the Most Hi^h witli tlie children of men are beautifully exem- pliliLHl in the pirablc of the prodigal son, who had wan- dered fir from his father's house, and spent his sub- stance in riotous living. When he came to himself, and determined to go back, confessing his sins, and of- fering to become as one of the hired servants, his father did not stand oft" and order him to be punished-, neitiier did he hw his punishment upon the other son wlio had been faitliful ; but his compassion was awakened by his penitence and the sufferings he had brought upon him- self, and ''while he was yet a great way off he ran and fell on his neck, and kissed him." The conduct of the parent, as represented in this parable, answers exactly to thj divine cliaracter, and corresponds entirel}' with the character of Jesus Christ, who was filled with the divins perfections. But the doctrine that God cannot, or will not forgive sins without a compensation or sat- isfaction, and that man, not being able to make this satisfaction, it was made by Jesus Christ, who was ap- pointed or given up to be killed for this purpose, is so inconsistent with the divine character, that it cannot be reconciled with the teachings of the Son of God. It appears to deprive the Deity of that infinite love which is his most endearing attribute; and if a human parent were to act upon the same principle towards his children, we could not justifj' his conduct.
When the sinful nature in man is slain by the power of God being raised into dominion in its, then is divine justice satislied, for there is nothing vindictive in the character of the Daity. He does not afllict his crea- tures for any other purpose than their own reforma- tion or puriiication, and, when that purpose is accom- plished, he is ready to pardon his repenting children. The only sure ground of acceptance is the new birth ; for, when Christ's kingdona is established witliin us, then his righteousness becomes ours ; not by imputa- tion, but by our becoming really "partakers of the di- vine nature" (2 Pet. i, 4). "Not by works of right- eousness which we have done, but according to his mercj' he saved us, by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour" (Titus iii, 5).