Sermons on Gospel Themes

Sermons on Gospel Themes

Addressing the Bible’s Dual Themes of Justification and Sanctification

Charles G. Finney

Contents

Preface

Ch. 1: God’s Love for a Sinning World

Ch. 2: In Trusting in the Mercy of God

Ch. 3: The Wages of Sin

Ch. 4: The Savior Lifted Up, and the Look of Faith

Ch. 5: The Excuses of Sinners Condemn God

Ch. 6: The Sinner’s Excuses Answered

Ch. 7: On Refuges of Lies

Ch. 8: The Wicked Heart Set to Do Evil

Ch. 9: Moral Insanity

Ch. 10: Conditions of Being Saved

Ch. 11: The Sinner’s Natural Power and Moral Weakness

Ch. 12: On the Atonement

Ch. 13: Where Sin Occurs, God Cannot Wisely Prevent It

Ch. 14: The Inner and the Outer Revelation

Ch. 15: Quenching the Spirit

Ch. 16: The Spirit Not Striving Always

Ch. 17: Christ Our Advocate

Ch. 18: God’s Love Commended to Us

Ch. 19: Prayer and Labor for the Gathering of the Great Harvest

Ch. 20: Converting Sinners Is a Christian Duty

Ch. 21: People Often Highly Esteem What God Abhors

Ch. 22: Victory over the World through Faith

Ch. 23: Death to Sin through Christ

Ch. 24: The Essential Elements of Christian Experience

Charles G. Finney – A Brief Biography

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Preface

Oberlin College

These sermons were preached by President Charles Finney at Oberlin College during the years 1845-1861, and were reported from his lips by myself. In taking these reports, I aimed to give the points of the sermons and all the important statements word for word, to always retain the substance of thought, and especially to seize upon the illustrations and present their essential points. Taken down in a type of shorthand, they were later written out, and in every case read to Charles Finney in his study for any corrections he might desire, and for his endorsement. Consequently, these reports truthfully present the great doctrines preached and, in good measure it is believed, the method and manner of his preaching.

Few preachers in any age have surpassed Charles Finney in clear and well-defined views of conscience and of man’s moral convictions. Few have been more fully at home in the domain of law and government. Few have learned more of the spiritual life from experience and from observation. Not many have distinguished the true from the false more closely or have been more skillful in putting their points clearly and prudently. Therefore, these sermons under God were full of spiritual power. They are given to the public in this form in the hope that at least a measure of the same wholesome saving power may never fail to bless the reader.

—Henry Cowles

Chapter 1

God’s Love for a Sinning World

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

—John 3:16

Sin is the most expensive thing in the universe. Nothing else can cost so much. Pardoned or unpardoned, its cost is infinitely great. Pardoned, the cost falls primarily on the great atoning Substitute; unpardoned, it must fall on the head of the guilty sinner.

The existence of sin is a fact everywhere experienced and everywhere observed. There is sin everywhere in the human race, and it is a dreadful plague. Sin is the violation of an infinitely important law – a law designed and adapted to secure the highest good of the universe. Obedience to this law is naturally essential to the good of all. Without obedience, there could be no blessedness – even in heaven.

As sin is a violation of a most important law, it cannot be treated lightly. No government can afford to treat disobedience as a trifle, inasmuch as everything – the entire welfare of the government and of all the governed – depends upon obedience. The necessity of guarding law and of punishing disobedience is in proportion to the value of the interests at stake.

The law of God will not be dishonored by anything He will do. It has been dishonored by the disobedience of man, so there is even more need that God should stand by it to retrieve its honor. The utmost dishonor is done to law by disowning, disobeying, and despising it. Sinning man has done all this. This law is not only good, but it is intrinsically necessary to the happiness of the governed. Therefore, it becomes of all things most necessary that the Lawgiver should vindicate His law. He must do so by all means.

Consequently, sin has involved God’s government in a vast expense. Either the law must be executed at the expense of the well-being of the whole race, or God must submit to allow the worst results of disrespect to His law – results that in some form must involve a vast expense.

For example, take any human government. Suppose the righteous and necessary laws that it imposes are disowned and dishonored. In such a case, the violated law must be honored by the execution of its penalty, or something else not less expensive, and probably much more so, must be endured. Transgression must cost happiness somewhere, and in a vast amount.

In the case of God’s government, it has been deemed advisable to provide a substitute – one who would answer the purpose of saving the sinner, and also of honoring the law. This being determined, the next great question was how such an expense will be met.

The Bible informs us how the question was in fact decided. It was to be by a voluntary enrollment or donation. Call it what you will, it was a voluntary offering. Who will be in charge of this? Who will begin where so much is to be raised? Who will make the first sacrifice? Who will take the first step in a project so vast?

The Bible tells us. It began with the Infinite Father. He made the first great donation. He gave His only begotten Son. Having begun with this, having given Him first, He freely gives all else that the demands of the case can require. First He gave His Son to make the atonement due to law. Then He gave and sent His Holy Spirit to take charge of this work. The Son on His part consented to stand as the representative of sinners so that He could honor the law by suffering in their place. He poured out His blood. He made a whole life of suffering a free donation on the altar. He did not withhold His face from being spit upon, nor His back from being beaten. He did not hide from the utmost abuse that wicked men could heap on Him. The Holy Spirit also devotes Himself to the most self-denying efforts unceasingly in order to accomplish the great object.

It would have been a very quick method for God to have turned over His hand upon the wicked of the human race and quickly send them all down to hell, as He once did when certain angels kept not their first estate (Jude 1:6). Rebellion broke out in heaven. God did not let it continue long around His lofty throne. However, in the case of man, He changed His course. He did not send them all to hell, but devised a vast scheme of measures to gain people’s souls back to obedience and heaven that involved the most amazing self-denials and self-sacrifices.

For whom was this great donation made? God so loved the world (John 3:16), which means the whole race of mankind. The world in this connection cannot mean any specific part only, but the whole race. Not only the Bible, but the nature of the case shows that the atonement must have been made for the whole world. For clearly, if it had not been made for the entire human race, no person of the race could ever know that it was made for himself, and therefore no one could believe on Christ in the sense of receiving by faith the blessings of the atonement. There would be complete uncertainty as to the people included in the limited provisions that we now believe to be made, and the entire donation would fail through the impossibility of rational faith for its reception.

Suppose a will is made by a rich man that leaves certain property to certain unknown people, described only by the name of the elect. They are not described otherwise than by this term, and all agree that although the maker of the will had specific individuals in mind, he left no description of them that either the persons themselves, the courts, nor any living mortal can understand. Such a will is of necessity altogether null and void. No living person can make a claim under such a will, and it would not be any better if these elect were described as residents of a specific town. Since it does not include all the residents of that town, and does not define which of them specifically, all is lost. Everyone has an equal claim and no one has any specific claim, and so no one can inherit it.

If the atonement had been made in this way, no living person would have any valid reason for believing himself to be one of the elect prior to his reception of the gospel. Therefore, he would have no authority to believe and receive its blessings by faith. In fact, the atonement must be entirely void based upon this supposition – unless a special revelation is made to the people for whom it is intended.

As the case is, however, the very fact that a person belongs to the race of Adam – the fact that he is human, born of a woman, is all-sufficient. It brings him within the limits. He is one of the world for whom God gave His Son, that whosoever would believe in Him might not perish, but would have everlasting life.

The inner motive in the mind of God for this great gift was love – love to the world. God so loved the world that He gave His Son to die for it. God loved the universe also, but this gift of His Son came from love to our world. True in this great act, He took effort to provide for the interests of the universe. He was careful to do nothing that could in the least let down the sacredness of His law. Most carefully did He intend to guard against misunderstanding as to His regard for His law and for the high interests of obedience and happiness in His moral universe. He meant once and for all to do away with the danger lest any moral agent would be tempted to undervalue the moral law.

It was not only from love to souls, but it was also from respect to the spirit of the law of His own eternal reason that He gave up His Son to die. The purpose to give up His Son originated in this. The law of His own reason must be honored and held sacred. He can do nothing inconsistent with its spirit. He must do everything possible to prevent the commission of sin and to secure the confidence and love of His subjects. So sacred did He hold these great objects that He would sooner baptize His Son in His own blood than endanger the good of the universe. Beyond a question, it was love and regard for the highest good of the universe that led Him to sacrifice His own beloved Son.

Let us next carefully consider the nature of this love. The text lays special stress on this: God so loved. His love was of such a nature and was so wonderful and so distinct in its character that it led Him to give up His only Son to die. More is evidently implied in this expression than simply its greatness. It is most distinct in its character.

Unless we understand this, we will be in danger of falling into the strange mistake of the Universalists, who are forever talking about God’s love for sinners, but whose notions of the nature of this love never lead to repentance or to holiness. They seem to think of this love as simply good nature, and they conceive of God only as a very good-natured being whom no one needs to fear. Such ideas have not the least influence toward holiness, but the very opposite. It is only when we come to understand what this love is in its nature that we feel its moral power promoting holiness.

It may be reasonably asked that if God so loved the world, with a love characterized by greatness and by greatness only, why did He not save all the world without sacrificing His Son? This question suffices to show us that there is deep meaning in this word so, and it should cause us to carefully study its meaning.

1. This love in its nature is not complacency. It is not a delight in the character of the human race. This could not be, for there was nothing loveable in their character. For God to have loved such a race complacently would have been infinitely disgraceful to Himself.

2. It was not mere emotion or feeling. It was not a blind impulse, though many seem to think it was. It seems to be often supposed that God acted as people do when they are carried away by strong emotion. But there could be no virtue in this. A man might give away all he is worth under such a blind impulse of feeling and yet be no more virtuous. In saying this, though, we do not exclude all emotion from the love of kindness, nor from God’s love for a lost world. He had emotion, but not emotion only. Indeed, the Bible everywhere teaches us that God’s love for mankind, lost in his sins, was paternal. It was the love of a father for his offspring – in this case, for a rebellious, defiant, prodigal offspring. In this love, there must of course blend the deepest compassion.

3. On the part of Christ, considered as Mediator, this love was paternal. He is not ashamed to call them brethren (Hebrews 2:11). In one point of view, He is acting for brethren, and in another, for children. The Father gave Him up for this work, and of course He sympathizes in the love appropriate to its relationship.

4. This love must be entirely unselfish, for He had nothing to hope or to fear – no profit to make out of His children if they would be saved. Indeed, it is impossible to imagine God as being selfish since His love embraces all creatures and all interests according to their real value. No doubt He took delight in saving our race. Why should He not? It is a great salvation in every sense, and it greatly increases the joy of heaven. It will greatly affect the glory and the blessedness of the Infinite God. He will eternally respect Himself for love so unselfish. He knows also that all His holy creatures will eternally respect Him for this work and for the love that gave it birth. Let it also be said, though, that He knew they would not respect Him for this great work unless they would see that He did it for the good of sinners.

5. This love was zealous, not that coldhearted state of mind that some imagine. It was not merely a concept, but it was a love that was deep, zealous, earnest, and burning in His soul as a fire that nothing can quench.

6. The sacrifice was a most self-denying one. Did it cost the Father nothing to give up His own beloved Son to suffer and to die such a death? If this is not self-denial, what is? Is it not the noblest self-denial for God to give up His Son to so much suffering? The universe could never have the idea of great self-denial if it were not for such an example.

7. This love was distinct because it was universal, and it was also universal because it was distinct. God loved each sinner in particular, and therefore He loved all. Because He loved all impartially, with no respect of persons, therefore He loved each one in particular.

8. This was a most patient love. It is rare to find a parent who so loves his child as to never be impatient. Let me go around and ask how many of you parents can say that you love all your children so well, with so much love, and with love so wisely ruling your heart and actions that you have never felt impatient toward any of them – so that you can take them in your arms under the greatest provocations and love them still, love them out of their sins, and love them into repentance and into the spirit of family? Of which of your children can you say that you never upset that child, that if you were to meet him in heaven, you could say that you never caused that child to be distressed? I have often heard parents say, I love my children, but oh, how my patience fails me! And after the dear ones are dead, you may hear their bitter moans: How could I have caused my child so much stumbling and so much sin?

God never provokes us. He is never impatient. His love is so deep and so great that He is always patient.

Sometimes when parents have unfortunate children, poor objects of compassion, they can bear with anything from them; but when their children are very bad, they seem to feel that they are quite excused for being impatient. In God’s case, He does not have unfortunate children, but those who are intensely wicked, intelligently wicked. But oh, His amazing patience! He is so set upon their good, so desirous of their highest well-being, that no matter how they abuse Him, He sets himself to bless them still and to win them by the tears and blood and death of His Son in their place!

9. This is a jealous love, not in a bad sense, but in a good sense – in the sense of being exceedingly careful lest anything should occur to injure those He loves. It is like that of a husband and wife who truly love each other and are jealous with ever-wakeful jealousy over each other’s welfare, seeking always to do all they can to promote each other’s true interests.

This offering is already made – made in good faith. It was not just promised, but it was actually made. The promise, given long before, has been fulfilled. The Son has come, He has died and has made the ransom, and He lives to offer it – a prepared salvation to all who will embrace it.

The Son of God did not die to appease vengeance, as some seem to understand it, but He died under the demands of the law. The law had been dishonored by its violation, so Christ undertook to honor it by giving up to its demands His suffering life and atoning death. It was not to appease a vindictive spirit in God, but to secure the highest good of the universe in a dispensation of mercy.

Since this atonement has been made, all people in the human race have a right to it. It is open to everyone who will embrace it. Though Jesus still remains the Father’s Son, by gracious right He belongs in an important sense to the human race – to everyone, so that every sinner has an interest in His blood if he will only come humbly forward and claim it. God sent His Son to be the Savior of the world – of whomsoever would believe and accept this great salvation.

God gives His Spirit to apply this salvation to us. He comes to each person’s door and knocks, to gain admittance if He can, and to show each sinner that he may now have salvation. Oh, what a labor of love this is!

If this salvation is to be received, it must be received by faith. This is the only possible way. God’s rule over sinners is moral, not physical, because the sinner is himself a moral and not a physical agent. Therefore, God can influence us in no way unless we will give Him our confidence. He never can save us by merely taking us away to some place called heaven – as if a change of place would change the voluntary heart. There can, therefore, be no possible way to be saved except by simple faith.

Do not mistake and suppose that embracing the gospel is simply to believe these historical facts without truly receiving Christ as your Savior. If this had been the plan, then Christ would have only needed to come down and die, and then go back to heaven and quietly wait to see who would believe the facts. But how different is the real case! Now Christ comes down to fill the soul with His own life and love. Repentant sinners hear and believe the truth concerning Jesus, and then receive Christ into the soul to live and reign there supreme and forever.

Many people make a mistake on this point, saying, If I believe the facts as a matter of history, it is enough. No! No! This is not it by any means. With the heart man believeth unto righteousness (Romans 10:10). The atonement was indeed made to provide the way so that Jesus could come down to human hearts and draw them into union and sympathy with Himself, so that God could let down the arms of His love and embrace sinners, and so that law and government would not be dishonored by such tokens of friendship shown by God toward sinners. But the atonement will by no means save sinners only as it prepares the way for them to come into sympathy and fellowship of heart with God.

Now Jesus comes to each sinner’s door and knocks. Listen! What is that? Why this knocking? Why did He not go away and stay in heaven, if that were the system, until people would simply believe the historical facts and be baptized, as some suppose, for salvation. But now, see how He comes down and tells the sinner what He has done, reveals all His love, and tells him how holy and sacred it is – so sacred that He can by no means act without reference to the holiness of His law and the purity of His government. Thus impressing on the heart the most deep and enlarged ideas of His holiness and purity, He enforces the need of deep repentance and the sacred duty of renouncing all sin.

Remarks

1. The Bible teaches that sinners may forfeit their birthright and put themselves beyond the reach of mercy. I recently mentioned in a sermon the obvious necessity that God should guard Himself against the abuses of His love. The circumstances are such as to create the greatest danger of such abuse, and therefore He must make sinners know that they may not abuse His love, and cannot do so with impunity.

2. Under the gospel, sinners are in circumstances of the greatest possible responsibility. They are in the utmost danger of trampling down beneath their feet the very Son of God (Hebrews 10:29). Come, they say, let us kill Him, and the inheritance shall be ours (Mark 12:7). When God sends forth, last of all, His own beloved Son, what do they do? They add to all their other sins and rebellions the highest insult to this glorious Son! Suppose something similar to this were done under a human government. A case of rebellion occurs in some of the provinces. The king sends his own son, not with an army to cut them down quick in their rebellion, but gently, meekly, and patiently he goes among them, explaining the laws of the kingdom and exhorting them to obedience. What do they do in that case? With one consent, they unite to seize him and put him to death!

Maybe you deny the application of this and ask me, Who murdered the Son of God? Were they not Jews? Yes, and have you sinners had no part in this murder? Has not your treatment of Jesus Christ shown that you are most fully in sympathy with the ancient Jews in their murder of the Son of God? If you had been there, would anyone have shouted louder than you, Away with Him! Crucify Him! Crucify Him!? Have you not always said, Depart from us; for we desire not the knowledge of thy ways (Job 21:14)?

3. It was said of Christ that although He was rich, He became poor so that we through His poverty might be rich (2 Corinthians 8:9). How remarkably true this is! Our redemption cost Christ His life. It found Him rich, but made Him poor. It found us infinitely poor, but made us rich – even to all the wealth of heaven. However, no one can partake of these riches until they will each accept them for himself in the legitimate way. They must be received on the terms proposed, or the offer passes completely away and you are left poorer even than if no such treasures had ever been laid at your feet.

Many people seem to entirely misunderstand this case. They do not seem to believe what God says, but keep saying, If, if, if there only were any salvation for me; if there were only an atonement provided for the pardon of my sins. This was one of the last things that was cleared up in my mind before I fully committed my soul to trust God. I had been studying the atonement. I saw its philosophical relevance. I saw what it demanded of the sinner, but it irritated me, and I said, If I should become a Christian, how could I know what God would do with me? Under this irritation, I said foolish and bitter things against Christ – until my own soul was horrified at its own wickedness, and I said, I will make all things right with Christ if this is possible.

In this way, many people advance upon the encouragements of the gospel as if it were only a possibility or an experiment. They take each forward step most carefully, with fear and trembling, as if there were the utmost doubt whether there could be any mercy for them. This is how it was with me. I was on my way to my office when the thought entered my mind: What are you waiting for? You do not need to make this so difficult. All is done already. You only have to consent to the proposition. Give your heart right up to it at once. This is all.

And so it is. All Christians and sinners should understand that the whole plan is complete. They should understand that the whole of Christ – His character, His work, His atoning death, and His ever-living intercession – belongs to each and every person and simply needs to be accepted. There is a full ocean of it. There it is. You can just as well take it as not. It is as if you stood parched with thirst on the shore of an ocean of soft, pure water. You are welcome to drink, and you do not need to fear that you might exhaust that ocean or starve anyone else by drinking yourself. You do not need to feel that you are not made free to drink from that ocean of waters. You are invited and urged to drink, and to drink abundantly!

This ocean supplies all your need. You do not need to have in yourself the attributes of Jesus Christ, for His attributes become practically yours for all possible use. As the Scriptures say, He is of God made unto us wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30). What do you need? Wisdom? Here it is. Righteousness? Here it is. Sanctification? Here you have it. It is all in Christ. Can you possibly think of anything needful for your moral purity or your usefulness that is not here in Christ? Nothing. All is provided here.

Therefore, you do not need to say, I will go and pray and try, as the hymn says:

I’ll go to Jesus though my sin

Hath like a mountain rose,

Perhaps He will admit my plea;

Perhaps will hear my prayer.¹

There is no need of any perhaps. The doors are always open, like the doors of Broadway Tabernacle in New York that were made to swing open and fasten themselves open so that they could not swing back and close down upon the crowds of people thronging to pass through.

In the same way, the door of salvation is always open. It is fastened open, and no one can shut it – not even the pope, the devil, or any angel from heaven or from hell. There it stands, swung open and the passage wide open for every sinner of our race to enter if he will.

Sin is the most expensive thing in the universe. Are you well aware, sinner, what a price has been paid for you so that you can be redeemed and made an heir of God and of heaven? Oh, what an expensive business it is for you to indulge in sin!

What an enormous tax the government of God has paid to redeem this land from its ruin! Talk about the tax of Great Britain and of all other nations added together – it is all nothing compared to the sin-tax of God’s government – that dreadful sin-tax! Think how much is kept in motion to save sinners! The Son of God was sent down, angels are sent as ministering spirits to the heirs of salvation (Hebrews 1:14), missionaries are sent, and Christians labor, pray, and weep in deep and anxious concern – all to seek and save the lost.

What an extraordinary, enormous tax is levied upon the benevolence of the universe to put away sin and to save the sinner! If the cost could be computed in solid gold, it would be a solid globe of itself! What an display of toil and cost from angels, Jesus Christ, the divine Spirit, and living men. Shame on sinners who hold on to sin despite all these benevolent efforts to save them, who instead of being ashamed of sin will say, Let God pay off this tax! Who cares! Let the missionaries labor. Let pious women work their very fingers off to raise funds to keep all this human machinery in motion. It does not matter. What is all this to me? I have loved my pleasures, and I will pursue them! What a callous heart this is!

Sinners can very well afford to make sacrifices to save their fellow sinners. Paul could do so for his fellow sinners. He felt that he had done his part toward making sinners, and now he wanted to do his part in converting them back to God. But look over there – that young man thinks he cannot afford to be a minister because he is afraid he will not be well supported. Does he not owe something to the grace that saved his soul from hell? Has he not some sacrifices to make since Jesus has made so many for him? Does he not have some sacrifices to make for those Christians, too, who were in Christ before him and who prayed and suffered and toiled for his soul’s salvation? As to his danger of lacking bread in the Lord’s work, let him trust his Great Master.

Let me also say that churches may be in great fault for not comfortably supporting their pastors. Let them know that God will assuredly starve them if they starve their ministers. Their own souls and the souls of their children will be as barren as death if they selfishly starve those whom God in His providence sends to feed them with the bread of life.

How much it costs to rid society of certain forms of sin, such as slavery, for example! How much has been expended already, and how much more yet remains to be expended before this bitter evil and curse and sin will be rooted from our land! This is part of God’s great enterprise, and He will press it on to its completion. Yet at what an amazing cost! How many lives and how much agony it costs to get rid of this one sin!

Woe to those who make gain from the sins of men! Just think of the bartender – tempting people while God is trying to dissuade them from rushing on in the ways of sin and death! Think of the guilt of those who set themselves in array against God in this way! Christ has to contend with bartenders who are doing all they can to hinder His work.

Our subject richly illustrates the nature of sin as mere selfishness. It does not care how much sin costs Jesus Christ, how much it costs the church, how much it strains the benevolent sympathies and the self-sacrificing labors of all the good in earth or heaven. The sinner does not care about that. The sinner loves self-indulgence and will have it while he can. How many of you have cost your family members and friends countless tears and trouble to get you back from your ways of sin? Are you not ashamed when so much has been done for you, yet you cannot be persuaded to give up your sins and turn to God and holiness?

The whole effort on the part of God for mankind is one of suffering and self-denial. Beginning with the sacrifice of His own beloved Son, it is carried on with ever-renewed sacrifices and toilsome labors at a considerable and tremendous expense. Just think how long a time these efforts have continued already. Consider how many tears poured out like water it has cost, how much pain in many forms this enterprise has caused and cost – and yes, that very sin that you hold on to and keep close to your heart! God may well hate it when He sees how much it costs, and He will say, O do not that abominable thing that I hate (Jeremiah 44:4).

Yet God is not unhappy in these self-denials. So great is His joy in the results that He considers all the suffering but comparatively little, even as earthly parents enjoy the efforts they make to bless their children. Parents will almost work their very hands off for their children. Mothers sit up at night to sew until they reel with fatigue and blindness, but if you were to see their toil, you would often also see their joy, so intensely do they love their children.

Such is the labor, the joy, and the self-denial of the Father, the Son, and the Holy Spirit in their great work for human salvation. They are often grieved that so many will refuse to be saved. Toiling on in a common sympathy, there is nothing, within reasonable limits, that they will not do or suffer to accomplish their great work. It is wonderful to think how all creation also sympathizes in this work and its necessary sufferings. Go back to the scene of Christ’s sufferings. Could the sun in the heavens look down unmoved on such a scene? No, for the sun could not even behold it, but veiled its face from the sight! All nature seemed to put on her robes of deepest mourning. The scene was too much for even inanimate nature to bear. The sun turned its back and could not look down on such a spectacle!

The subject strongly illustrates the worth of the soul. Do you think that God would have done all this if He had had those low views on this subject that sinners usually have?

Martyrs and saints enjoy their sufferings, filling up in themselves what is lacking of the sufferings of Christ – not in the actual atonement, but in the subordinate parts of the work to be done. It is the nature of true religion to love self-denial.

The results will fully justify all the expense. God had well counted the cost before He began. Long before He formed a moral universe, He knew perfectly what it would cost Him to redeem sinners, and He knew that the result would amply justify all the cost. He knew that a wonder of mercy would be performed – that the suffering demanded of Christ, as great as it was, would be endured. He knew that infinitely glorious results would accumulate from this. He looked down the track of time into the distant ages where, as the cycles of time rolled along, there could be seen the joys of redeemed saints who are singing their songs and striking their harps anew with the everlasting song through the long, long, long eternity of their blessedness.

Was not this enough for the heart of infinite love to enjoy? What do you think of it, Christian? Maybe you now say, I am ashamed to ask to be forgiven. How can I bear to receive such mercy! It is the price of blood, and how can I accept it? How can I make Jesus so much expense?

You are right in saying that you have cost Him much expense, but the expense has been cheerfully met. The pain has all been endured and will not need to be endured again. It will not cost any more if you accept than if you decline. Moreover, let it be considered that Jesus Christ has not acted unwisely. He did not pay too much for the soul’s redemption. He did not pay any more than the interests of God’s government demanded and the worth of the soul would justify.

When you come to see Him face to face and tell Him what you think of it, when you are some thousands of years older than you are now, will you not adore that wisdom that manages this plan and the infinite love in which it had its birth? What will you then say of that amazing condescension that brought down Jesus to your rescue! Christian, have you not often poured out your soul before your Savior in acknowledgment of what you have cost Him, and then there seemed to be a kind of lifting up as if the very bottom of your soul were to rise and you wanted to pour out your whole heart to Him? If anyone had seen you, they would have wondered what had happened to you that had so melted your soul in gratitude and love.

Sinners, will you sell your birthright? How much will you take for it? How much will you take for your interest in Christ? For how much will you sell your soul? Would you sell your Christ? Of old they sold Him for thirty pieces of silver, and ever since then, the heavens have been raining tears of blood on our guilty world. If you were to be asked by the devil to name the price for which you would sell your soul, what would be the price named?

Lorenzo Dow once met a man as he was riding along a solitary road to fulfil an appointment, and he said to him, Friend, have you ever prayed?

No.

How much will you take to never pray for the rest of your life?

One dollar.

Dow paid the man a dollar and rode on. The man put the money in his pocket and went on – thinking. The more he thought, the worse he felt. He said, I have sold my soul for one dollar! It must be that I have met the devil! Nobody else would tempt me so. With all my soul, I must repent or be damned forever!

How often have you bargained to sell your Savior for less than thirty pieces of silver, or for the smallest trifle?

Finally, God wants volunteers to help on this great work. God has given Himself, He has given His Son, and He has sent His Spirit, but more laborers are still needed. What will you give? Paul said, I bear in my body the marks of the Lord Jesus (Galatians 6:17). Do you aspire to such an honor? What will you do? What will you suffer? Do not say that you have nothing to give. You can give yourself – your eyes, your ears, your hands, your mind, your heart, your all. Surely nothing you have is too sacred and too good to be devoted to such a work upon such a call! How many young men and young women are ready to go? Let your heart leap up and cry, Here am I; send me (Isaiah 6:8).

1 This is from a hymn by Edmund Jones that begins with Come, humble sinner.

Chapter 2

In Trusting in the Mercy of God

I trust in the mercy of God forever and ever.

—Psalm 52:8

In dealing with this subject, I will discuss the following points:

What mercy is

What is implied in trusting in the mercy of the Lord forever

The conditions on which we may safely trust in God’s mercy

Several mistakes that are made on this subject

I. What mercy is

1. Mercy as an attribute of God is not to be confounded with mere goodness. This mistake is often made. You will see at once that it is a mistake if you consider that mercy is directly opposed to justice, while justice is one of the natural and legitimate developments of goodness. Goodness may demand the exercise of justice; indeed, it often does. However, to say that mercy demands the exercise of justice is to use the word without meaning. Mercy asks for justice to be set aside. Of course, mercy and goodness stand in very different relations to justice, and they are very different attributes.

2. Mercy is an arrangement to pardon the guilty. Its exercise consists in arresting and setting aside the penalty of law when that penalty has been incurred by transgression. It is, as has been said, directly opposed to justice. Justice treats every individual according to what he deserves; mercy treats the criminal very differently from how he deserves to be treated. What one deserves is never the rule by which mercy is guided, although it is precisely the rule of justice.

3. Mercy is exercised only where there is guilt. It always presupposes guilt. The penalty of the law must have been previously incurred, or else there can be no room for mercy.

4. Mercy can be exercised no farther than one deserves punishment. It may continue its exercise just as long as punishment is deserved, but no longer. It can go just as far as one’s transgressions deserve, but no farther. If great punishment is deserved, great mercy can be shown. If endless punishment is due, then there is opportunity for infinite mercy to be shown, but not otherwise.

II. What is implied in trusting in the mercy of the Lord forever

1. Trusting in mercy implies a conviction of guilt. No one can properly be said to trust in the mercy of God unless they have committed crimes and are conscious of this fact. Justice protects the innocent, and they may safely appeal to it for defense or remedy. But for the guilty, nothing remains but to trust