For sure I am that every converted soul longs for victory and rest, and nearly every one feels instinctively, at times, that they are his birthright. Can you not remember, some of you, the shout of triumph your souls gave when you first became acquainted with the Lord Jesus, and had a glimpse of His mighty saving power? How sure you were of victory then! How easy it seemed, to be more than conquerors, through Him that loved you. Under the leadership of a Captain who had never been foiled in battle, how could you dream of defeat? And yet, to many of you, how different has been your real experience. The victories have been but few and fleeting, the defeats many and disastrous. You have not lived as you feel children of God ought to live. There has been a resting in a clear understanding of doctrinal truth, without pressing after the power and life thereof. There has been a rejoicing in the knowledge of things testified of in the Scriptures, without a living realization of the things themselves, consciously felt in the soul. Christ is believed in, talked about, and served, but He is not known as the soul's actual and very life, abiding there forever, and revealing Himself there continually in His beauty. You have found Jesus as your Saviour and your Master, and you have tried to serve Him and advance the cause of His kingdom. You have carefully studied the Holy Scriptures and have gathered much precious truth therefrom, which you have endeavored faithfully to practise.

     But notwithstanding all your knowledge and all your activities in the service of the Lord, your souls are secretly starving, and you cry out again and again for that bread and water of life which you saw promised in the Scriptures to all believers. In the very depths of your hearts you know that your experience is not a Scriptural experience; that, as an old writer says, your religion is "but a talk to what the early Christians enjoyed, possessed, and lived in." And your souls have sunk within you, as day after day, and year after year, your early visions of triumph have seemed to grow more and more dim, and you have been forced to settle down to the conviction that the best you can expect from your religion is a life of alternate failure and victory; one hour sinning, and the next repenting; and beginning again, only to fail again, and again to repent.

     But is this all? Had the Lord Jesus only this in His mind when He laid down His precious life to deliver you from your sore and cruel bondage to sin? Did He propose to Himself only this partial deliverance? Did He intend to leave you thus struggling along under a weary consciousness of defeat and discouragement? Did He fear that a continuous victory would dishonor Him, and bring reproach on His name? When all those declarations were made concerning His coming, and the work He was to accomplish, did they mean only this that you have experienced? Was there a hidden reserve in each promise that was meant to deprive it of its complete fulfillment? Did "delivering us out of the hands of our enemies" mean only a few of them? Did "enabling us always to triumph" mean only sometimes; or being "more than conquerors through Him that love us" mean constant defeat and failure? No, no, a thousand times no! God is able to save unto the uttermost, and He means to do it. His promise, confirmed by His oath, was that "He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all the days of our life." It is a mighty work to do, but our Deliverer is able to do it. He came to destroy the works of the devil, and dare we dream for a moment that He is not able or not willing to accomplish His own purposes?

     In the very outset, then, settle down on this one thing, that the Lord is able to save you fully, now, in this life, from the power and dominion of sin, and to deliver you altogether out of the hands of your enemies. If you do not think He is, search your Bible, and collect together every announcement or declaration concerning the purposes and object of His death on the cross. You will be astonished to find how full they are. Everywhere and always His work is said to be, to deliver us from our sins, from our bondage, from our defilement; and not a hint is given anywhere, that this deliverance was to be only the limited and partial one with which the Church so continually tries to be satisfied.

     Let me give you a few texts on this subject. When the angel of the Lord appeared unto Joseph in a dream, and announced the coming birth of the Saviour, he said, "And thou shalt call His name Jesus, for He shall save His people from their sins."

     When Zacharias was "filled with the Holy Ghost" at the birth of his son, and "prophesied," he declared that God had visited His people in order to fulfil the promise and the oath He had made them, which promise was, "That He would grant unto us, that we, being delivered out of the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him, all the days of our life."

     When Peter was preaching in the porch of the Temple to the wondering Jews, he said, "Unto you first, God, having raised up His Son Jesus, sent Him to bless you in turning away every one of you from his iniquities."

     When Paul was telling out to the Ephesian church the wondrous truth that Christ had loved them so much as to give Himself for them, he went on to declare, that His purpose in thus doing was, "that He might sanctify and cleanse it by the washing of water by the word, that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish."

     When Paul was seeking to instruct Titus, his own son after the common faith, concerning the grace of God, he declared that the object of that grace was to teach us "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world"; and adds, as the reason of this, that Christ "gave Himself for us that He might redeem us from all iniquity, and purify us unto Himself a peculiar people, zealous of good works."

     When Peter was urging upon the Christian, to whom he was writing, a holy and Christ-like walk, he tells them that "even hereunto were ye called because Christ also suffered for us, leaving us an example that ye should follow His steps: who did no sin, neither was guile found in His mouth"; and adds, "who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed."

     When Paul was contrasting in the Ephesians the walk suitable for a Christian, with the walk of an unbeliever, he sets before them the truth in Jesus as being this, "that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness."

     And when, in Romans 6, he was answering forever the question as to continuing in sin, and showing how utterly foreign it was to the whole spirit and aim of the salvation of Jesus, he brings up the fact of our judicial death and resurrection with Christ as an unanswerable argument for our practical deliverance from it, and says, "God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." And adds, "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin."

     Dear Christians, will you receive the testimony of Scripture on this matter? The same questions that troubled the Church in Paul's day are troubling it now: first, "Shall we continue in sin that grace may abound?" And second, "Do we then make void the law through faith?" Shall not our answer to these be Paul's emphatic "God forbid"; and his triumphant assertions that instead of making it void "we establish the law"; and that "what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit"?

     Can we suppose for a moment that the holy God, who hates sin in the sinner, is willing to tolerate it in the Christian, and that He has even arranged the plan of salvation in such a way as to make it impossible for those who are saved from the guilt of sin to find deliverance from its power?

     As Dr. Chalmers well says, "Sin is that scandal which must be rooted out from the great spiritual household over which the Divinity rejoices . . . Strange administration, indeed, for sin to be so hateful to God as to lay all who had incurred it under death, and yet when readmitted into life that sin should be permitted; and that what was before the object of destroying vengeance, should now become the object of an upheld and protected toleration. Now that the penalty is taken off, think you that it is possible the unchangeable God has so given up His antipathy to sin, as that man, ruined and redeemed man, may now perseveringly indulge under the new arrangement in that which under the old destroyed him? Does not the God who loved righteousness and hated iniquity six thousand years ago, bear the same love to righteousness and hatred to iniquity still? . . . I now breathe the air of loving-kindness from Heaven, and can walk before God in peace and graciousness; shall I again attempt the incompatible alliance of two principles so adverse as that of an approving God and a persevering sinner? How shall we, recovered from so awful a catastrophe, continue that which first involved us in it? The cross of Christ, by the same mighty and decisive stroke wherewith it moved the curse of sin away from us, also surely moves away the power and the love of it from over us."

     And not Dr. Chalmers only, but many other holy men of his generation and of our own, as well as of generations long past, have united in declaring that the redemption accomplished for us by our Lord Jesus Christ on the cross at Calvary is a redemption from the power of sin as well as from its guilt, and that He is able to save to the uttermost all who come unto God by Him.

     A quaint old divine of the seventeenth century says: "There is nothing so contrary to God as sin, and God will not suffer sin always to rule his masterpiece, man. When we consider the infiniteness of God's power for destroying that which is contrary to Him, who can believe that the devil must always stand and prevail? I believe it is inconsistent and disagreeable with true faith for people to be Christians, and yet to believe that Christ, the eternal Son of God, to whom all power in heaven and earth is given, will suffer sin and the devil to have dominion over them.

     "But you will say no man by all the power he hath can redeem himself, and no man can live without sin. We will say, Amen, to it. But if men tell us, that when God's power comes to help us and to redeem us out of sin, that it cannot be effected, then this doctrine we cannot away with; nor I hope you neither.

     "Would you approve of it, if I should tell you that God puts forth His power to do such a thing, but the devil hinders Him? That it is impossible for God to do it because the devil does not like it? That it is impossible that any one should be free from sin because the devil hath got such a power in them that God cannot cast him out? This is lamentable doctrine, yet hath not this been preached? It doth in plain terms say, though God doth interpose His power, it is impossible, because the devil hath so rooted sin in the nature of man. Is not man God's creature, and cannot He new make him, and cast sin out of him? If you say sin is deeply rooted in man, I say so, too, yet not so deeply rooted but Christ Jesus hath entered so deeply into the root of the nature of man that He hath received power to destroy the devil and his works, and to recover and redeem man into righteousness and holiness. Or else it is false that `He is able to save to the uttermost all that come unto God by Him.' We must throw away the Bible, if we say that it is impossible for God to deliver man out of sin.

     "We know," he continues, "when our friends are in captivity, as in Turkey, or elsewhere, we pay our money for their redemption; but we will not pay our money if they be kept in their fetters still. Would not any one think himself cheated to pay so much money for their redemption, and the bargain be made so that he shall be said to be redeemed, and be called a redeemed captive, but he must wear his fetters still? How long? As long as he hath a day to live.

     "This is for bodies, but now I am speaking of souls. Christ must be made to me redemption, and rescue me from captivity. Am I a prisoner any where? Yes, verily, verily, he that committeth sin, saith Christ, he is a servant of sin, he is a slave of sin. If thou hast sinned, thou art a slave, a captive that must be redeemed out of captivity. Who will pay a price for me? I am poor; I have nothing; I cannot redeem myself; who will pay a price for me? There is One come who hath paid a price for me. That is well; that is good news, then I hope I shall come out of my captivity. What is His name, is He called a Redeemer? So, then, I do expect the benefit of my redemption, and that I shall go out of my captivity. No, say they, you must abide in sin as long as you live. What! must we never be delivered? Must this crooked heart and perverse will always remain? Must I be a believer, and yet have no faith that reacheth to sanctification and holy living? Is there no mastery to be had, no getting victory over sin? Must it prevail over me as long as I live? What sort of a Redeemer, then, is this, or what benefit have I in this life, of my redemption?"

     Similar extracts might be quoted from Marshall, Romaine, and many others, to show that this doctrine is no new one in the Church, however much it may have been lost sight of by the present generation of believers. It is the same old story that has filled with songs of triumph the daily lives of many saints of God throughout all ages; and is now afresh being sounded forth to the unspeakable joy of weary and burdened souls.

     Do not reject it, then, dear reader, until you have prayerfully searched the Scriptures to see whether these things be indeed so. Ask God to open the eyes of your understanding by His Spirit, that you may "know what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places." And when you have begun to have some faint glimpses of this power, learn to look away utterly from your own weakness, and, putting your case into His hands, trust Him to deliver you.

     In Psalms 8:6, we are told that God made man to "have dominion over the works of His hand." The fulfillment of this is declared in 2 Cor. 2, where the apostle cries, "Thanks be unto God which always causeth us to triumph in Christ." If the maker of a machine should declare that he had made it to accomplish a certain purpose, and if upon trial it should be found incapable of accomplishing that purpose, we would all say of that maker that he was a fraud.

     Surely then we will not dare to think that it is impossible for the creature whom God has made, to accomplish the declared object for which he was created. Especially when the Scriptures are so full of the assertions that Christ has made it possible.

     The only thing that can hinder is the creature's own failure to work in harmony with the plans of his Creator, and if this want of harmony can be removed, then God can work. Christ came to bring about an atonement between God and man, which should make it possible for God thus to work in man to will and to do of His good pleasure. Therefore we may be of good courage; for the work Christ has undertaken He is surely able and willing to perform. Let us then "walk in the steps of that faith of our father Abraham," who "staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; being fully persuaded that what He had promised, He was able also to perform."