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 say, “Be opened”; for us He does not merely say “Arise and walk.” For us He has done a greater thing—for us He died. Our dreadful guilt, the condemnation of God’s law—it was wiped out by an act of grace. That is the message which brings Jesus near to us, and makes Him not merely the Saviour of the men of Galilee long ago, but the Saviour of you and me.

It is vain, then, to speak of reposing trust in the Person without believing the message. For trust involves a personal relation between the one who trusts and him in whom the trust is reposed. And in this case the personal relation is set up by the blessed theology of the Cross. Without the eighth chapter of Romans, the mere story of the earthly life of Jesus would be remote and dead; for it is through the eighth chapter of Romans, or the message which that chapter contains, that Jesus becomes our Saviour to-day.

The truth is that when men speak of trust in Jesus’ Person, as being possible without acceptance of the message of His death and resurrection, they do not really mean trust at all. What they designate as trust is really admiration or reverence. They reverence Jesus as the supreme Person of all history and the supreme revealer of God. But trust can come only when the supreme Person extends His saving power to us. “He went about doing good,” “He spake words such as never man spake,” “He is the express image of God”—that is reverence; “He loved me and gave Himself for me”—that is faith.

But the words “He loved me and gave Himself for me” are in historical form; they constitute an account of something that happened. And they add to the fact the meaning of the fact; they contain in essence the whole profound theology of redemption through the blood of Christ. Christian doctrine lies at the very roots of faith.