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fully and effectually, and that, whether any transgressor be saved or not. The salvation, or perdition of the sinner makes no difference whatever in the FACT of the clear removal of the obstacles out of the way. If any are saved, it is because the obstacles to their salvation have been taken out of the way. If any perish, it is not because these hindrances have been unremoved, but because they loved darkness rather than light.

God declares and proclaims himself able, willing, ready, and delighted to save. In this work he has a Sabbath in his love, and joys over sinners with singing, Zeph. iii, 17. He confirms by an oath, that he has no pleasure in the death of a sinner, and that no one perishes because it is His pleasure. He asks men a reason for their perishing so perversely, and inquires, "Why will ye die?" He declares with all openness and sincerity, that "He willeth ALL men to be saved." He proclaims himself to all sinners as a God "in Christ reconciling the world to himself." He is awfully displeased and angry with those who will not receive the provisions of his gospel feast, and who neglect so great salvation. These things fully prove that now there is nothing, on God's part, to prevent any sinner from being saved.

II. Sovereign grace has provided MEANS to remove the obstacles to salvation on MAN's part.

We have seen that one hindrance, the hindrance on God's part, has been perfectly taken away by the atonement that honored the law. There is another hindrance to the salvation of man, that is, an enmity of heart against the divine government, an unwillingness to be holy and good, an indisposition to be saved from sin.

Man wants a disposition to be saved. This disposition, like any other disposition, is to be acquired by the use of means, and God in his gospel has provided all necessary means for producing and fostering such a disposition. These means are the atonement of Christ, the ministry of his word, as a system of inducements, and the influences of the Holy Spirit.

The atonement of Christ has been the means of effectually removing the obstacles on God's part, and it is also the appointed means of removing the obstacles on the sinner's part. The atonement of Christ crucified will soften and melt the hard transgressor, that is, it is calculated to do so, as he looks to him, whom he has pierced. Such a view is calculated to break his heart into contrition and repentance, into a willingness and a disposition to be delivered from the sin which the atonement condemns. It will not necessarily and infallibly do this, but it is a means intended, and adapted to do so. The atonement is only a means to an end; and as means, to be effectual, it must be used and applied. You find five minutes' serious thoughts of the cross of Christ to produce in you holy thoughts, favorable dispositions. Suppose these thoughts to continue an hour, a day, &c., until they become habitual, these dispositions would become more strong and established. This would be removing the obstacle on your part to your own salvation; and the hints which I have suggested, shew that the atonement is calculated to do this. As the atonement is in the list of moral means, it secures nothing purely of itself. It is the balm of Gilead, but it will cure none without being applied and used. "The world through him might be saved." It is never the language of scripture, that since Christ died for his people, God must save them, or be unjust. No: notwithstanding the atonement, grace is free in saving man. "I am come," says Christ, "that ye might have life." He says, even to those who "will not come to him," ye might have life.

The ministry of the gospel as a system of motives and inducements is fitted to produce a cordial acquiescence in the great designs of the death of Christ. This gospel is for every creature. Its inducements are to be fully exhibited to all men. Faith comes by hearing it; and faith receives its testimony, and closes with its offers. The gospel, as the means, is the hammer to break the rock, the net to catch the souls of men, the

cords to draw sinners to God. The constant using of this ministry, and the continued keeping of the soul's eye on the exhibitions of the gospel, are calculated to bring man to cry, "What shall I do to be saved?" and to give him a disposition, a wish, to be free from sin.

The influences of the Holy Spirit form an indispensable link in the chain of these means. Without this, all the other links are of no effect. If this be snapped, the whole chain of salvation is broken. This link is as inseparable from the agency of man in believing, repenting, and obeying, as it is from the agency of God in working in you to will and to do. The influences of the Spirit are represented as being accessible to any and to all who ask for them; and men are even blamed for "not having the spirit." It is impossible to answer the question, "What shall I do to be saved?" without intimating that in his salvation the sinner must do something, must exercise his own agency. Let those who doubt this, try an answer. The sinner's salvation is represented as if it entirely depended on that doing, and yet the efficiency and success of that doing is never ascribed to his own agency. Do not startle at a mere phrase. Suppose I had said that, "a man must use his own agency in his own salvation; why should this alarm you. You surely do not believe that it is God himself that believes the gospel, that repents for sin, and that sorrows after a godly sort, when you believe and repent. In these things man is an agent, yet all that he does, does not procure or deserve his salvation. No. It is God that effects this. Let me try to make this plain to you. The success of the farmer is ascribed entirely to the blessing of God on his labors, yet it is felt and acknowledged as if it depended entirely on his own efforts. He toils and labors, fences and watches with much diligence and anxiety, yet he cannot point to one action, to which he can ascribe-the giving of life to the grain of corn. After all, the good man sings his "harvest home," "Not unto us, O Lord, not unto us, but unto thy name give glory."

In the provisions of the gospel, then, we find an apparatus of means to remove out of the way of salvation, the obstacles on man's part. The very appointment of the means for such a purpose, shews that your salvation is a contemplated case, and that all men, the world, through Christ might be saved.

III. The right and successful USE of these means is not beyond the reach of man.

I wish it to be observed that I do not say that the removal of the obstacles is not beyond the reach of man, but that the using of the means to remove them is not beyond his reach. No man can make atonement for the sin of his soul; and the enmity of the human heart will never change itself, and thus remove the obstacles to salvation. But to use the means which God has appointed for removing them, is practicable to every hearer of the gospel. To quicken the seed in the earth is a work which the farmer cannot do, but to use the means of God's appointment for quickening it, is within the reach of every one. To remove the hindrances to salvation, is indeed above man's mere agency, but then in the use of means, the Spirit is promised, with all the fulness of the blessing of the gospel of Christ, according to the working of his mighty power.

God would never have established a train of means that would be inadequate to secure the desired end. The use of the atonement, the use of the gospel, the use of the supply of the Spirit, are surely able to save the soul. There has never been known an instance of their failure. It has never been known that any man made a faithful and serious trial of these means, and found his salvation an impracticable thing. Has my reader tried, and found it so? Give us your evidence. Have you tried to believe the testimony of the gospel, and found it impossible to believe it? Have you tried to love Christ, but found it a thing impracticable?

God would never command such use of means as would really be impracticable. No man can be justly bound by any law, human or divine, any farther than

his faculties and capacities reach. This is as self-evident as that there is a difference between right and wrong, liberty and oppression. If the use of the appointed means were impracticable, the sinner would be excusable, and his negligence could not be condemned.

Study the Lord Jesus Christ's fine and clear exposition of natural ability and moral impotency, in John v, 39–44; “Ye will not come to me that ye might have life. I am come in my Father's name, and ye receive me not; if another shall come in his own name, him ye will receive." Here we may learn the following lessons: that the Jews had sufficient power to receive a Messiah or Deliverer of their own liking-that had they only exercised these very powers aright, they would have received Jesus Christ;-and that the only reason why they did not use these powers to receive Christ was, that they did not like him. "Ye will not come unto me."

In salvation, God deals with man as in the arrangements of common life, he deals with him as a reasonable creature, as an intelligent being, capable of understanding his own happiness. In medicine he only says to men, "you might be well." In science he only says, "you might be wise;" and in the seasons, "you might reap a harvest." And in the atonement he employs the same language, "the world might be saved." IV. The gospel imperatively calls upon ALL MEN to use these means duly and effectually.

God, in the gospel calls upon all men to avail themselves of the provision of atonement, to believe the ministry of reconciliation, and to "ask" for the supply of the spirit. God solemnly warns men, and assures them that it is at their peril that they neglect or abuse these means of salvation. The call of the gospel is universal; it excludes none; it indiscriminately invites every one. The commission of its heralds is, "As many as ye find, bid unto the marriage." A minister of the gospel, with his commission in his hands, can never tell any sinners, that some of them can not be

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