Sermon 703. Salvation Altogether By Grace


"Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and gracewhich was given to us in Christ Jesus before the world began."

2 Timothy 19.

IF we would influence thoughtful persons it must be by solid arguments. Shallow minds may be worked upon by mere warmth ofemotion and force of excitement, but the more valuable part of the community must be dealt with in quite another manner. Whenthe Apostle Paul was desirous to influence his sonin the faith, Timothy, who was a diligent and earnest student and a man of gifts as well as of Divine Grace, he did notattempt to affect him by mere appeals to his feelings. Paul felt that the most effectual way to act upon him was to remindhim of solid doctrinal Truth of Godwhich he knew Timothy believed.

This is a lesson for the ministry at large. Certain earnest preachers are incessantly exciting the people, but seldom, ifever, instructing them. They carry much fire and very little light. God forbid that we should say a word against appealingto the feelings-this is most necessary in itsplace-but then there is a due proportion to be observed in it. A religion which is based upon, sustained, and maintainedsimply by excitement will necessarily be very flimsy and unsubstantial, and will yield very speedily to the crush of oppositionor to the crumbling hand oftime.

The preacher may touch the feelings by rousing appeals as the harpist touches the harp strings, and he will be very foolishif he should neglect so ready and admirable an instrument. But still, as he is dealing with reasonable creatures, he mustnot forget to enlighten the intellect and instructthe understanding. And how can he appeal to the understanding better than by presenting to it the Truth which the Holy Spiritteaches? Scriptural doctrine furnishes us with powerful motives to urge upon the minds of Christians.

It seems to me that if we could, by some unreasoning impulse, move you to a certain course of action it might be well in itsway. But it would be unsafe and untrustworthy, for you would be equally open to be moved in an opposite direction by otherpersons more skilled in such operations. But if Godenables us, by His Spirit, to influence your minds by solid Truth and substantial argument, you will then move with a constancyof power which nothing can turn aside. The feather flies in the wind, but it has no inherent power to move-and consequentlywhen the gale is over itfalls to the ground-such is the religion of excitement. But the eagle has life within itself and its wings bear it aloftand onward whether the breeze favors it or not-such is religion when sustained by a conviction of the Truth of God! The well-taughtman in ChristJesus stands firm where the uninstructed infant would fall or be carried away. "Be not carried about with every wind ofdoctrine," says the Apostle, and those are least likely to be so carried who are well established in the Truth as it is inJesus.

It is somewhat remarkable-at least it may seem so to persons who are not accustomed to think upon the subject- that the Apostle,in order to excite Timothy to boldness-to keep him constant in the faith-reminds him of the great doctrine that the Graceof God reigns in thesalvation of men! He gives in this verse-this parenthetical verse as some call it, but which seems to me to be fully inthe current of the passage-he gives in this verse a brief summary of the Gospel, showing the great prominence which it givesto the Grace of God, withthe design of maintaining Timothy in the boldness of his testimony for Christ.

I do not doubt but that a far greater power for usefulness lies concealed within the Doctrines of Grace than some men haveever dreamed of. It has been usual to look upon doctrinal Truth as being nothing more than unpractical theory, and many havespoken of the precepts of God's Word as being morepractical and more useful. The day may yet come when, in clearer light, we shall perceive that sound doctrine is the veryroot and vital energy of practical holiness, and that to teach the people the Truth which God has revealed is the readiestand surest way of leading them toobedience and persevering holiness.

May the Holy Spirit assist us while we shall, first, consider the doctrine taught by the Apostle in this text. And secondly,the uses of that doctrine.

I. Very carefully let us CONSIDER THE DOCTRINE TAUGHT BY THE APOSTLE IN THIS TEXT. Friends will remember that it is not ourobject to preach the doctrine which is most popular or most palatable. Nor do we desire to set forth the views of any oneperson in the assembly. Our one aim is to give whatwe judge to be the meaning of the text. We shall probably deliver doctrine which many of you will not like, and if you shouldnot like it we shall not be at all surprised! Or even if you should be vexed and angry we shall not be at all alarmed becausewe never understood that wewere commissioned to preach what would please our hearers, nor were expected by sensible, not to say gracious men, to shapeour views to suit the notions of our audience.

We count ourselves amenable to God and to the text. And if we give the meaning of the text, we believe we shall give the mindof God and we shall be likely to have His favor which will be sufficient for us, contradict us who may. However, let everycandid mind be willing to receive the Truth of Godif it is clearly in the inspired Word.

1. The Apostle, in stating his doctrine in the following words, "Who has saved us, and called us with a holy calling, notaccording to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before the worldbegan," declares God to be the Author ofsalvation-"Who has saved us and called us." The whole tenor of the verse is towards a strong affirmation of Jonah's doctrine,"that salvation is of the Lord."

It would require very great twisting-involving more than ingenuity, it would need dishonesty-to make out salvation by manout of this text! But to find salvation altogether of God in it is to perceive the Truth of God which lies upon the very surface.No need for profound enquiry. Thewayfaring man, though a fool, shall not err here-the text says as plainly as words can say, "God has saved us, and calledus with a holy calling."

The Apostle, then, in order to bring forth the Truth that salvation is of Grace, declares that it is of God-that it springsdirectly and entirely from Him and from Him alone. Is not this according to the teaching of the Holy Spirit in other placeswhere He affirms over and over again that thealpha and omega of our salvation must be found, not in ourselves, but in our God? Our Apostle, in saying that God has savedus, refers to all the Persons of the Divine Unity. The Father has saved us. "God has given to us eternal life" (1 John 5:11). "The Father Himself loves you."It was He whose gracious mind first conceived the thought of redeeming His chosen from the ruin of the Fall.

It was His mind which first planned the way of salvation by Substitution. It was from His generous heart that the thoughtfirst sprang that Christ should suffer as the Covenant Head of His people, as said the Apostle, "Blessed be the God and Fatherof our Lord Jesus Christ, who has blessed us withall spiritual blessings in heavenly places in Christ. According as He has chosen us in Him before the foundation of theworld, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of childrenby Jesus Christ to Himself, according tothe good pleasure of His will, to the praise of the glory of His grace, wherein He has made us accepted in the Beloved"(Eph. 1:3-6).

From the heart of Divine compassion came the gift of the only begotten Son: "For God so loved the world that He gave His onlybegotten Son, that whoever believes in Him should not perish, but have everlasting life." The Father selected the personswho should receive an interest in the redemption ofHis Son, for these are described as, "called according to His purpose" (Rom. 8:28). The plan of salvation in all its details sprang from the Father's wisdom and grace. The Apostle did not, however, overlookthe work of the Son. It is most certainly through the Son of God that we aresaved, for is not His name Jesus, the Savior? Incarnate in the flesh, His holy life is the righteousness in which saintsare arrayed, while His ignominious and painful death has filled the sacred bath of blood in which the sinner must be washedthat he may be made clean.

It is through the Redemption, which is in Christ Jesus, that the people of God become accepted in the Beloved. With one voicebefore the Eternal Throne they sing, "Unto Him that loved us and washed us from our sins in His blood, unto Him be glory."And they chant that hymn because He deserves theglory which they ascribe to Him. It is the Son of God who is the Savior of men, and men are not the saviors of themselves.Nor did the Apostle, I am persuaded, forget that Third Person in the blessed Unity-the Holy Spirit.

Who but the Holy Spirit first gives us power to understand the Gospel? "The carnal mind understands not the things that areof God." Does not the Holy Spirit influence our will, turning us from the obstinacy of our former rebellion to the obedienceof the Truth of God? Does not the Holy Spiritrenew us, creating us in Christ Jesus unto good works? Is it not by the Holy Spirit's breath that we live in the spirituallife? Is He not to us Instructor, Comforter, Quickener? Is He not everything, in fact, through His active operations uponour mind?

The Father, then, in planning. The Son in redeeming. The Spirit, in applying the redemption, must be spoken of as the oneGod "who has saved us." Brothers and Sisters, to say that we save ourselves is to utter a manifest absurdity! We are calledin Scripture "a temple"-a holy temple in theLord. But shall anyone assert that the stones of the edifice were their own architect? Shall it be said that the stonesof the building in which we are now assembled cut themselves into their present shape and then spontaneously came togetherand piled this spacious edifice? Shouldanyone assert such a foolish thing we should be disposed to doubt his sanity! Much more may we suspect the spiritual sanityof any man who should venture to affirm that the great temple of the Church of God designed and erected itself!

No! We believe that God the Father was the Architect, sketched the plan, supplies the materials, and will complete the work.Shall it also be said that those who are redeemed redeemed themselves? That slaves of Satan break their own fetters? Thenwhy was a Redeemer needed at all? How should therebe any need for Jesus to descend into the world to redeem those who could redeem themselves? Do you believe that the sheepof God, whom He has taken from between the jaws of the lion, could have rescued themselves? It were a strange thing if suchwere the case.

Our Lord Jesus came not to do a work of supererogation, but if He came to save persons who might have saved themselves, Hecertainly came without a necessity for so doing. We cannot believe that Christ came to do what the sinners might have donethemselves! No, "He has trod the winepress alone, andof the people there was none with Him," and the redemption of His people shall give glory unto Himself only!

Shall it be asserted that those who were once dead have spiritually quickened themselves? Can the dead make themselves alive?Who shall assert that Lazarus, rotting in the grave, came forth to life of himself? If it is so said and so believed, then,no, not even then, will we believe that the deadin sin have ever quickened themselves! Those who are saved by God the Holy Spirit are created anew according to Scripture-butwhoever dreamed of creation creating itself? God spoke the world out of nothing, but nothing did not aid in the creation ofthe universe! Divine energycan do everything, but what can nothing do?

Now if we have a new creation, there must have been a creator, and it is clear that not being, then, spiritually created,we could not have assisted in our own new creation, unless, indeed, death can assist life, and non-existence aid in creation.The carnal mind does not assist the Spirit of Godin new creating a man, but altogether regeneration is the work of God the Holy Spirit, and the work of renewal is from Hisunassisted power. Father, Son and Spirit, we, then, adore, and putting these thoughts together, we would humbly prostrateourselves at the foot of the Throne ofthe august Majesty and acknowledge that if saved, He alone has saved us, and unto Him be the glory!

2. We next remark that grace is in this verse rendered conspicuous when we see that God pursues a singular method, "Who hassaved us and called us." The peculiarity of the manner lies in three things-first, in the completeness of it. The Apostleuses the perfect tense and says, "who has savedus." Believers in Christ Jesus are saved. They are not looked upon as persons who are in a hopeful state and may ultimatelybe saved, but they are already saved.

This is not according to the common talk of professors nowadays, for many of them speak of being saved when they come to die.But it is according to the usage of Scripture to speak of us who are saved. Be it known this morning that every man and womanhere is either saved at this present moment, orlost-and that salvation is not a blessing to be enjoyed upon the dying bed and to be sung of in a future state-but a matterto be obtained, received, promised and enjoyed NOW! God has saved His saints, mark, not partly saved them, but perfectly savedthem. The Christianis perfectly saved in God's purpose. God has ordained him unto salvation, and that purpose is complete.

He is saved, also, as to the price which has been paid for him, for this is done not in part but in whole. The substitutionarywork which Christ has offered is not a certain proportion of the work to be done, but, "it is finished," was the cry of theSavior before He died. The Believer is alsoperfectly saved in his Covenant Head, for as we were utterly lost as soon as ever Adam fell, before we had committed anyactual sin, so every man in Christ was saved in the second

Adam when He finished His work. The Savior completed His work and in the sense in which Paul uses that expression, "He hassaved us."

This completeness is one peculiarity-we must mark another. I want you to notice the order as well as the completeness-"whohas saved us and called us." What? Saved us before He called us? Yes, so the text says. But is a man saved before he is calledby Divine Grace? Not in his ownexperience. Not as far as the work of the Holy Spirit goes. But he is saved in God's purpose, in Christ's redemption, andin his relationship to his covenant Head. And he is saved, moreover, in this respect-that the work of his salvation is done,and he has only to receive itas a finished work. In the olden times of imprisonment for debt it would have been quite correct for you to step into thecell of a debtor and say to him, "I have freed you," if you had paid his debts and obtained an order for his discharge.

Well, but he is still in prison! Yes, but you really liberated him as soon as you paid his debts. It is true he was stillin prison, but he was not legally there, and no sooner did he know that the debt was paid and that receipt was pleaded beforeproper authorities, than the man obtained hisliberty. So the Lord Jesus Christ paid the debts of His people before they knew anything about it. Did He not pay them onthe Cross more than eighteen hundred years ago to the utmost penny? And is not this the reason why, as soon as He meets withus in a way of Grace, He cries, "Ihave saved you. Lay hold on eternal life"? We are, then, virtually, though not actually, saved before we are called. "Hehas saved us and called us."

There is yet a third peculiarity, and that is in connection with the calling. God has called us with a holy calling. Thosewhom the Savior saved upon the tree are, in due time, effectually called by the power of God the Holy Spirit unto holiness.They leave their sins, they endeavor to be likeChrist, they choose holiness-not out of any compulsion-but from the stress of a new nature which leads them to rejoice inholiness, just as naturally as before they delighted in sin. Whereas their old nature loved everything that was evil, theirnew nature cannot sinbecause it is born of God, and it loves everything that is good.

Does not the Apostle mention this result of our calling in order to meet those who say that God calls His people because Heforesees their holiness? Not so! He calls them to that holiness-that holiness is not a cause but an effect-it is not the motiveof His purpose, but the result ofHis purpose. He neither chose them nor called them because they were holy, but He called them that they might be holy, andholiness is the beauty produced by His workmanship in them. The excellences which we see in a Believer are as much the workof God as the Atonement itself!

This second point brings out very sweetly the fullness of the Grace of God. First-salvation must be of Grace, because theLord is the Author of it, and what motive but Grace could move Him to save the guilty? In the next place, salvation must beof Grace because the Lord works in such amanner that our righteousness is forever excluded. Salvation is completed by God, and therefore not of man, neither by man.Salvation is worked by God in an order which puts our holiness as a consequence and not as a cause, and therefore merit isforever disowned.

3. When a speaker desires to strengthen his point and to make himself clear, he generally puts in a negative as to the otherside. So the Apostle adds a negative- "Not according to our works." The world's great preaching is, "Do as well as you can.Live a moral life and God will save you."The Gospel preaching is this-"You are a lost sinner, and you can deserve nothing of God but His displeasure. If you areto be saved, it must be by an act of Sovereign Grace. God must freely extend the silver scepter of His love to you, for youare a guilty wretch who deservesto be sent to the lowest Hell. Your best works are so full of sin that they can in no degree save you-to the free mercyof God you must owe all things."

"Oh," says one, "are good works of no use?" Good works are of use when a man is saved-they are the evidences of his beingsaved. But good works do not save a man, good works do not influence the mind of God to save a man, for if so, salvation wouldbe a matter of debt and not of Grace. TheLord has declared over and over in His Word, "Not of works, lest any man should boast." "By the works of the Law there shallno flesh living be justified." The Apostle in the Epistle to the Galatians is very strong, indeed, upon this point. Indeed,he thunders it out again, andagain, and again! He denies that salvation is even so much as in part due to our works, for if it is by works, then he declaresit is not of Grace, otherwise Grace is no more Grace. And if it is of Grace, it is not of works, otherwise work is no morework.

Paul assures us that the two principles of Grace and merit can no more mix together than fire and water-that if man is tobe saved by the mercy of God-it must be by the mercy of God and not by works. But if man is to be saved by works, it mustbe by works entirely and not by mercy mixedwith it, for mercy and work will not go together. Jesus saves, but He does all the work or none. He is Author and Finisher,and works must not rob Him of His due. Sinner, you must either receive salvation freely from the hand of Divine Bounty, orelse you must earn it by your ownunassisted merits, which is utterly impossible! Oh that you would yield to the first!

My Brethren, this is the Truth of God which still needs to be preached. This is the Truth of God which shook all Europe fromend to end when Luther first proclaimed it. Is not this the old thunderbolt which the great Reformer hurled at Rome-"Justifiedfreely by His grace, through theredemption which is in Christ Jesus"? But why did God make salvation to be by faith? Scripture tells us-"Therefore it isof faith, that it might be by grace." If it had been by works it must have been by debt-but since it is by faith we can clearlysee that there can beno merit in faith. It must be therefore by Divine Grace.

4. My text is even more explicit, yet, for the eternal purpose is mentioned. The next thing the Apostle says is this: "Whohas saved us, and called us with a holy calling, not according to our works but according to His own purpose." Mark that word-"accordingto His own purpose." Oh how somepeople wriggle over that word, as if they were worms on a fisherman's hook! But there it stands, and cannot be gotten ridof. God saves His people "according to His purpose." No, "according to His OWN purpose."

My Brothers and Sisters, do you not see how all the merit and the power of the creature are shut out here, when you are saved,not according to your purpose or merit, but "according to His own purpose"? I shall not dwell on this. It is not exactly theobject of this morning's discourse to bring outin full the great mystery of electing love, but I will not, for a moment, keep back the Truth of God. If any man is saved,it is not because he purposed to be saved, but because God purposed to save him.

Have you never read the Holy Spirit's testimony: "It is not of him that wills, nor of him that runs, but of God that showsmercy"? The Savior said to His Apostles what He, in effect, says also to us, "You have not chosen Me, but I have chosen you,and ordained you, that you might bring forthfruit." Some hold one and some another view concerning the freedom of the will, but our Savior's doctrine is, "You willnot come unto Me that you might have life." You will not come! Your wills will never bring you! If you do come, it is becauseDivine Grace inclined you! "No mancan come unto Me, except the Father which has sent Me draw Him." "Whoever comes to Me I will in no wise cast out," is agreat and precious general text, but it is quite consistent with the rest of the same verse-"All that the Father gives Meshall come to Me."

Our text tells us that our salvation is "according to His own purpose." It is a strange thing that men should be so angryagainst the purpose of God. We ourselves have a purpose-we permit our fellow creatures to have some will of their own, andespecially in giving away their own goods. Butis my God to be bound and fettered by men, and not permitted to do as He wills with His own? But be this known unto you,O men that reply against God, that He gives no account of His actions, but asks of you, "Can I not do as I will with My own?"He rules in Heaven, and in thearmies of this lower world, and none can stay His hand or say unto Him, "What are you doing?"

5. But then the text, lest we should make any mistake, adds, "according to His own purpose and grace." The purpose is notfounded on foreseen merit, but upon Divine Grace alone. It is Grace, all Grace, nothing but Grace from first to last! Manstands shivering outside, a condemned criminal, andGod, sitting upon His Throne, sends the herald to tell him that He is willing to receive sinners and to pardon them. Thesinner replies, "Well, I am willing to be pardoned if I am permitted to do something in order to earn pardon. If I can standbefore the King and claim that I havedone something to win His favor, I am quite willing to come."

But the herald replies, "No, if you are pardoned, you must understand it is entirely and wholly as an act of Grace on God'spart. He sees nothing good in you. He knows that there is nothing good in you. He is willing to take you just as you are,filthy, and bad, and wicked, and undeserving. He iswilling to give you graciously what He would not sell to you, and what He knows you cannot earn of Him. Will you take it?"And naturally every man says, "No, I will not be saved in that style."

Well, then, Soul, remember that you will never be saved at all, for God's way is salvation by Grace! You will have to confess,if ever you are saved, my dear Hearer, that you never deserved one single blessing from the God of Grace. You will have togive all the glory to His holy name if ever youget to Heaven. And mark you, even in the matter of the acceptance of this offered mercy, you will never accept it unlessHe makes you willing! He does freely present it to every one of you, and He honestly bids you come to Christ and live. Butcome you never will, I know, except theeffectual Grace which first provided mercy shall make you willing to accept that mercy. So the text tells us it is His ownpurpose and Grace.

6. Again, in order to shut out everything like boasting, the whole is spoken of as a gift. Notice-lest, (for we are such strayingsheep in this matter), lest we should still slip out of the field-it is added, "purpose and grace which He gave us." Not,"which He sold us," "offered us,"but "which He GAVE us." He must have a word here which shall be a death-blow to all merit-"which he gave us"-it was GIVEN.And what can be freer than a gift, and what more evidently of Divine Grace?

7. But the gift is bestowed through a medium, which glorifies Christ. It is written, "which was given us in Christ Jesus."We ask to have mercy from the wellhead of Divine Grace, and we ask not even to make the bucket in which it is to be broughtto us! Christ is to be the sacred vessel in whichthe Grace of God is to be presented to our thirsty lips. Now where is boasting? Why surely there it sits at the foot ofthe Cross and sings, "God forbid that I should glory save in the Cross of our Lord Jesus Christ." Is it not Grace and Gracealone?

8. Yet further, a period is mentioned and added-"before the world began." Those last words seem to me forever to lay prostrateall idea of anything of our own merits in saving ourselves, because it is here witnessed that God gave us Divine Grace "beforethe world began." Where were you then?What hand had you in it "before the world began"? Why, fly back, if you can, in imagination, to the ancient years when thosevenerable mountains, that elder birth of nature, were not yet formed! Fly back when world, and sun, and moon, and stars, wereall in embryo in God's greatmind-when the unnavigated sea of space had never been disturbed by wing of seraph, and the awful silence of eternity hadnever been startled by the song of cherubim-when God dwelt alone.

If you can conceive that time before all time, that vast eternity-it was then He gave us Grace in Christ Jesus. What, O Soul,had you to do with that? Where were your merits then? Where were you yourself? O you small dust of the balance, you insectof a day, where were you? See how Jehovahreigned, dispensing mercy as He would, and ordaining unto eternal life without taking counsel of man or angel, for neitherman or angel then had an existence! That it might be all of Grace He gave us Grace before the world began!

I have honestly read out the doctrine of the text, and nothing more. If such is not the meaning of the text I do not knowthe meaning of it, and I cannot, therefore, tell you what it is. But I believe that I have given the natural and grammaticalteaching of the text. If you do not like thedoctrine, I cannot help it. I did not make the text, and if I have to expound it I must expound it honestly as it is inmy Master's Word. And I pray you receive what He says, whatever you may do with what I say.

II. I shall want your patience while I try to SHOW THE USES OF THIS DOCTRINE. The Doctrine of Grace has been put by in thelumber chamber. It is acknowledged to be true, for it is confessed in most creeds. It is in the Church of England articles.It is in the confessions of all sorts of ProtestantChristians, except those who are avowedly Arminian, but how little is it ever preached! It is put among the relics of thepast. It is considered to be a respectable sort of retired officer who is not expected to see any more active service.

Now I believe that it is not a superannuated officer in the Master's army, but that it is as full of force and vigor as ever.But what is the use of it? Why, first, it is clear from the connection that it has a tendency to embolden the man who receivesit. Paul tells Timothy not to be ashamed, andhe gives this as a motive-how can a man be ashamed when he believes that God has given him Grace in Christ Jesus beforethe world was? Suppose the man to be very poor. "Oh," he says, "what does it matter? Though I have but a little oil in thecruse, and a little meal in thebarrel, yet I have a lot and a portion in everlasting things! My name is not in Doomsday Book nor in Burke's Peerage-butit is in the book of God's election, and was there before the world began!"

Such a man dares look the proudest of his fellows in the face. This was the doctrine on which the brave old Ironsides fed-themen who, when they rode to battle with the war cry of, "The Lord of Hosts!" made the cavaliers fly before them like chaffbefore the wind. No doctrine like it forputting a backbone into a man, and making him feel that he is made for something better than to be trod down like strawfor the dunghill beneath a despot's heel. Sneer who will, the elect of

God derive a nobility from the Divine choice which no royal patent can outshine! I would that Free Grace were more preached,because it gives men something to believe with confidence.

The great mass of professing Christians know nothing of doctrine. Their religion consists in going a certain number of timesto a place of worship, but they have no care for the Truth of God one way or another. I speak without any prejudice in thismatter-but I have talked with a large numberof persons in the course of my very extensive pastorate who have been for years members of other churches. And when I haveasked them a few questions upon doctrinal matters it did not seem to me that they thought they were in error-they were perfectlywilling to believe almostanything that any earnest man might teach them. But they did not know anything-they had no minds of their own-and no definiteopinions.

Our children, who have learned "The Westminster Assembly's Confession of Faith," know more about the Doctrines of Grace andthe doctrine of the Bible than hundreds of grownups who attend a ministry which very eloquently teaches nothing. It was observedby a very excellent critic not long ago thatif you were to hear thirteen lectures on astronomy or geology you might get a pretty good idea of what the science was,and the theory of the person who gave the lectures- but that if you were to hear thirteen hundred sermons from some ministers,you would not know at all whatthey were preaching about or what their doctrinal sentiments were. It ought not to be so.

Is not this the reason why Puseyism spreads so, and all sorts of errors have such a foothold, because our people, as a whole,do not know what they believe? The doctrine of Election, if well received, gives to a man something which he knows and whichhe holds and which will become dear to him.Something for which he would be prepared to die if the fires of persecution were again kindled! Better still is it thatthis doctrine not only gives the man something to hold but it holds the man! Let a man once have burnt into him that salvationis of God and not of man, and thatGod's Grace is to be glorified and not human merit, and you will never get that belief out of him!

It is the rarest thing in all the world to hear of such a man ever apostatizing from his faith. Other doctrine is slipperyground, like the slope of a mountain composed of loose earth and rolling stones down which the traveler may slide long beforehe can even get a transient foothold. But this islike a granite step upon the eternal pyramid of Truth-get your feet on this-and there is no fear of slipping so far as doctrinalstanding is concerned. If we would have our churches in England well instructed and holding fast the Truth of God, we mustbring out the grandold verity of the eternal purpose of God in Christ Jesus before the world began!

Oh may the Holy Spirit write it on our hearts! Moreover, my Brethren, this doctrine overwhelms, as with an avalanche, allthe claims of priest-craft. Let it be told to men that they are saved by God, and they say at once, "Then what is the goodof the priest?" If they are told it is God's Grace,then they ask, "Then you do not want our money to buy masses and absolutions?" And down goes the priest at once! Beloved,this is the battering ram that God uses with which to shake the gates of Hell! How much more forcible than the pretty essaysof many so-called Divines which haveno more power than bulrushes, no more light than smoking flax!

What do you suppose people used to meet in the woods for in persecuting times? They met by thousands outside the town of Antwerp,and such-like places on the Continent, in jeopardy of their lives! Do you suppose they would ever have come together to hearthat poor milk-and-water theology of thisage, or to receive the lukewarm milk and water of our modern anti-Calvinists? Not they, my Brethren! They needed strongermeat, and a more savory diet to attract them. Do you imagine that when it was death to listen to the preacher, that men underthe shadows of night, and amid thewings of tempest would then listen to philosophical essays, or to mere moral precepts, or to diluted, adulterated, soulless,theological suppositions?

No! There is no energy in that kind of thing to draw men together under fear of their lives. So what did bring them togetherin the dead of night amidst the glare of lightning, and the roll of thunder? What brought them together? Why, the doctrineof the Grace of God! The doctrine of Jesus and ofHis servants Paul, and Augustine, and Luther, and Calvin! For there is something in that doctrine which touches the heartof the Christian and gives him food such as his soul loves, savory meat, suitable to his Heaven-born appetite!

To hear this, men braved death and defied the sword! And it we are to see once again the scarlet hat plucked from the wearer'shead, and the shaven crowns with all the gaudy trumpery of Rome sent back to the place from where they came-and Heaven grantthat they may take our PuseyiteEstablished Church with them-it must be by declaring all the doctrines of the Grace of God! When these are declared andvindicated in every place, we shall yet again make these enemies of God and man to know that they cannot stand their groundfor a moment where men of Godwield the sword of the Lord and of Gideon by preaching the doctrines of the Grace of God.

Brothers and Sisters, let the man receive these Truths! Let them be written in his heart by the Holy Spirit, and they willmake him look up. He will say, "God has saved me!" and he will walk with a constant eye to God. He will not forget to seethe hand of God in Nature and in Providence. He will,on the contrary, discern the Lord working in all places, and will humbly adore Him. He will not give to laws of Nature orschemes of State the glory due to the Most High, but will have respect unto the unseen Ruler.

"What the Lord says to me, that will I do," is the Believer's language. "What is His will that will I follow. What is HisWord, that will I believe. What is His promise, on that I will live." It is a blessed habit to teach a man to look up, lookup to God in all things! At the same time, thisdoctrine of Election makes a man look down upon himself. "Ah," he says, "I am nothing! There is nothing in me to merit esteem.I have no goodness of my own. If saved, I cannot praise myself. I cannot in anyway ascribe to myself honor. God has done it,God has done it." Nothing makesthe man so humble, but nothing makes him so glad! Nothing lays him so low at the Mercy Seat, but nothing makes him so braveto look his fellow man in the face. It is a grand Truth of God! Would to God you all knew its mighty power!

Lastly, this precious Truth is full of comfort to the sinner, and that is why I love it. As it has been preached by some ithas been exaggerated and made into a bugbear. Why, there are some who preach the doctrine of Election as though it were aline of sharp spikes to keep a sinner from coming toChrist! As though it were a sharp, glittering sword to be pushed into the breast of a coming sinner to keep him from mercy!

Now it is not so. Sinner, whoever you may be, wherever you may be, your greatest comfort should be to know that salvationis by Divine Grace. Why Man, if it were by merit, what would become of you? Suppose that God saved men on account of theirmerits? Where would you drunkards be? Where would youswearers be? You who have been unclean and unchaste, and you whose hearts have cursed God, and who even now do not loveHim-where would you be?

But when it is all of Grace, why, then, all your past life, however black and filthy it may be, need not keep you from comingto Jesus. Christ receives sinners! God has elected sinners! He has elected some of the filthiest of sinners-why not you? Hereceives everyone that comes to Him. Hewill not cast you out. There have been some who have hated Him, insulted Him to His face-that have burned His servants alive,and have persecuted Him in His members-but as soon as they have cried, "God be merciful to me a sinner," He has given themmercy at once!

And He will give it to you if you are led to seek it. If I had to tell you that you were to work out your own salvation apartfrom His Grace it were a sad day for you. But when it comes to you yourself-filthy-there is washing for you! Dead-there islife for you! Naked-thereis raiment for you! All undone and ruined-here is a complete salvation for you! O Soul, may you have Grace to lay hold ofit, and then you and I together will sing to the praise of the glory of Divine Grace.