It may, here, be needful to meet a difficulty which often occurs to anxious souls, in reference to the question of appropriation. Thousands have been harassed and perplexed by this question, at some stage or other of their spiritual history; and it is not improbable that many who shall read these pages, may be glad of a few words on the subject. Many may feel disposed to ask, " How am I to know that tins love, and the gift of love, are intended for me? What warrant have I for believing that ' everlasting life' is for me? I know the plan of salvation; I believe in the all-sufficiency of the atonement of Christ for the forgiveness and justification of all who truly believe. I am convinced of the truth of all that the Bible declares. I believe we ax all sinners, and, moreover, that we can do nothing to save ourselves—that we need to be washed in the blood of Jesus, and to be taught and led by the Holy Ghost, ere we can please God here, and dwell with Him hereafter. All this I fully believe, and yet I have no assurance that I am saved, and I want to know on what authority I am to believe that my sins are forgiven and that I have everlasting life."
If the foregoing be, in any measure, the language of the reader—if it be, at all, the expression of his difficulty, we would, in the first place, call his attention to two words which occur in our precious text (John 3:1616For 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)), namely, " world" and " whosoever." It seems utterly impossible for anyone to refuse the application of these two words. For what, let us ask, is the meaning of the term " world?" What does it embrace? or, rather, What does it not embrace? When our Lord declares that " God so loved the world," on what ground can the reader exclude himself from the range, scope, and application of this divine love? On no ground whatever, unless he can show that he alone belongs not to the world, but to some other sphere of being. If it were declared that " the world" is hopelessly condemned, could any one making a part of that world avoid the application of the sentence? Could he exclude Mm-self from it? Impossible. How then can he, why should he, exclude himself, when it is a question of God's free love, and of salvation by Christ Jesus?
But, further, we would ask, what is the meaning—what the force—of the familiar word, " whosoever?" Assuredly, it means " anybody;" and if anybody, why not the reader? It is infinitely better, infinitely surer, and more satisfactory to find the word " whosoever" in the gospel than to find my own name there, inasmuch as there may be a thousand persons in the world of the same name; but " whosoever" applies to me as distinctly as though I were the only sinner on the face of the earth.
Thus, then, the very words of the gospel message—the very terms used to set forth the glad tidings, are such as leave no possible ground for a difficulty as to their application. If we listen to our Lord, in the clays of His flesh, we hear such words as these, " God so loved the world that He gave Ms only begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Again, if we listen to Him after His resurrection, we hear these words, " Go ye unto all the world, and preach the gospel to every creature." (Mark 16) And, lastly, if we listen to the voice of the Holy Ghost sent from a risen, ascended, and glorified Lord, we hear such words as these, " The same Lord over all is rich unto all that call upon him. For whosoever shall call on the name of the Lord shall be saved." Rom. 10:12, 1312For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:12‑13).
In all the above cited passages, we have two terms used, one general, the other particular, and both together so presenting the message of salvation, as to leave no room whatever for any one to refuse its application. If " all the world" is the scope, and " every creature" is the object of the precious gospel of Christ, then on what ground can any one exclude himself? Where is there authority for any sinner out of hell to say that the glad tidings of salvation are not for him? There is none. Salvation is as free as the air we breathe—free as the dewdrops that refresh the earth—free as the sunbeams that shine upon our pathway; and if any attempt to limit its application, they are neither in harmony with the mind of Christ, nor in sympathy with the heart of God.
But it may be that some of our readers would, at this stage of the subject, feel disposed to ask us, " How do you dispose of the question of election?" We reply, " Very simply, by leaving it where God has placed it, namely, as a landmark in the inheritance of the spiritual Israel, and not as a stumbling block in the pathway of the anxious enquirer." This we believe to be the true way of dealing with the deeply important doctrine of election. The more we ponder the subject, the more thoroughly are we convinced that it is a mistake on the part of the evangelist or preacher of the gospel to qualify his message, hamper his subject, or perplex his hearers, by the doctrine of election or predestination. He has to do with lost sinners in the discharge of his blessed ministry. He meets men where they are, on the broad ground of our common ruin, our common guilt, our common condemnation. He meets them with a message of full, free, present, personal, and eternal salvation—a message which comes fresh, fervent, and glowing from-the very bosom of God. His ministry is, as the Holy Ghost declares in 2 Cor. 5, " a ministry of reconciliation," the glorious characteristics of which are these, " God in Christ"—" reconciling the world unto himself'—" not imputing their trespasses;" and the marvelous foundation of which is, that God has made Jesus who knew no sin to be sin for us, that we might become the righteousness of God Μ Him.
Does this trench, in the smallest degree, upon the blessed and clearly established truth of election? By no means. It leaves it in all its integrity and in its full value, as a grand fundamental truth of holy scripture, exactly where God has placed it, not as a preliminary question to be settled ere the sinner comes to Jesus; but as a most precious consolation and encouragement to Him when he has come. This makes all the difference. If the sinner be called upon to settle, beforehand, the question of his election, how is he to set about it? Whither is he to turn for a solution? Where shall he find a divine warrant for believing that he is one of the elect? Can he find a single line of scripture on which to base his faith as to his election? He cannot. He can find scores of passages declaring him to be lost, guilty, and undone—scores of passages to assure him of his total inability to do aught in the matter of his own salvation—hundreds of passages unfolding the free love of God, the value and efficacy of the atonement of Christ, and assuring him of a hearty welcome to come, just as he is, and make his own of the precious fruits of God's salvation. But if it be needful for him to settle the prior question of his predestination and election, then is his case hopeless, and he must, in so far as he is in earnest, be plunged in black despair.
And is it not thus with thousands, at tins moment, through the misapplication of the doctrine of election? We fully believe it is; and hence our anxiety to help our readers by setting the matter in what we judge to be the true light before their minds. We believe it to be of the utmost importance for the anxious enquirer to know that the standpoint from which he is called to view the cross of Christ, is not the standpoint of election, but of conscious ruin. The grace of God meets him as a lost, dead, guilty sinner, not as an elect one. This is an unspeakable mercy, inasmuch as he knows he is the former, but cannot know that he is the latter until the gospel has come to him in power.
"Knowing, brethren beloved, your election of God." How did he know it? "Because our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." (1 Thess. 1:4, 54Knowing, brethren beloved, your election of God. 5For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. (1 Thessalonians 1:4‑5).) Paul preached to the Thessalonians as lost sinners, and when the gospel had laid hold of them as lost, he could write to them as elect.
This puts election in its right place. If the reader will turn for a moment to Acts 17 he will there see how Paul discharged his business, as an evangelist, amongst the Thessalonians. "Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that tins Jesus whom I preach unto you is Christ." So also in that splendid passage at the opening of 1 Cor. 15, " Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures." Ver. 1-4.
From this passage, and many others which might be quoted, we learn that the apostle preached not merely a doctrine, but a person. He did not preach election. He taught it to saints, but never preached it to sinners. This should be the evangelist's model, at all times. We never once find the apostles preaching election. They preached Christ—they unfolded the goodness of God—His loving-kindness—His tender mercy—His pardoning love—His gracious readiness to receive all who came in then true character and condition as lost sinners. Such was their mode of preaching, or rather, such was the mode of the Holy Ghost in them, and such too was the mode of the blessed Master Himself. " Come unto me, all ye that labor and are heavy laden, and / will give you rest." " If any man thirst, let him come unto me and drink." "Him that cometh to me I will in nowise cast out." Matt. 11, John 6; 7
Here are no stumbling-blocks in the way of anxious enquirers—no preliminary questions to be settled—no conditions to be fulfilled—no theological difficulties to be solved. No; the sinner is met on Ms own ground—met as he is—met just now. There is rest for the weary, drink for the thirsty, life for the dead, pardon for the guilty, salvation for the lost. Do these free invitations touch the doctrine of election? Assuredly not. And what is more, the doctrine of election does not touch them. In other words, a full and free gospel leaves perfectly untouched the grand and all-important truth of election: and the truth of election, in its proper place, leaves the gospel of the grace of God on its own broad and blessed base, and in all its divine length, breadth, and fullness. The gospel meets us as lost, and saves us; and then, when we know ourselves as saved, the precious doctrine of election comes in to establish us in the fact that we can never be lost. It never was the purpose of God that poor anxious souls should be harassed with theological questions or points of doctrine. No; blessed forever be His name, it is His gracious desire that the healing balm of His pardoning love, and the cleansing efficacy of the atoning blood of Jesus, should be applied to the spiritual wounds of every sin-sick soul. And as to the doctrines of predestination and election, He has unfolded them in His word to comfort His saints, not to perplex poor sinners. They shine like precious gems on the page of inspiration, but they were never intended to lie as stumbling-blocks in the way of earnest seekers after life and peace. They are deposited in the hands of the teacher to be unfolded in the bosom of the family of God; but they are not intended for the evangelist, whose blessed mission is to the highways and hedges of a lost world. They are designed to feed and comfort the children, not to scare and stumble the sinner. We would say, and that with real earnestness, to all evangelists, " Do not hamper your preaching with theological questions of any sort or description. Preach Christ. Unfold the deep and everlasting love of a Savior God. Seek to bring the guilty conscience-smitten sinner into the very presence of a pardoning God. Thunder, if you please, if so led, at the conscience—thunder loud at sin—thunder forth the dread realities of the great white throne, the lake of fire, and everlasting torment; but see that you aim at bringing the guilty stricken conscience to rest in the atoning virtues of the blood of Christ. Then you can hand over the fruits of your ministry to the divinely qualified teacher to be instructed in the deeper mysteries of the faith of Christ. You may rest assured that the faithful discharge of your duty as an evangelist will never lead you to trespass on the domain of sound theology."
And, to the anxious enquirer, we would say, with equal earnestness, "Let nothing stand in your way in coming, this moment, to Jesus. Let theology speak as it may, you are to listen to the voice of Jesus, who says,' Come unto me.' Be assured there is no hindrance, no difficulty, no hitch, no question, no condition. You are a lost sinner, and Jesus is a full Savior. Put your trust in Him, and you are saved forever. Believe in Him, and you will know your place amongst the 'elect of God' who are 'predestinated to be conformed to the image of His Son.' Bring your sins to Jesus and He will pardon them, cancel them by His blood, and clothe you in a spotless robe of divine righteousness. May God's Spirit lead you, now, to cast yourself simply and entirely upon that precious all-sufficient Savior!"
We shall close this paper with a very brief notice of three distinct evils resulting from a wrong application of the doctrine of election, namely, I. The discouragement of really earnest souls who ought to be helped on, in every possible way. If such persons are repulsed by the question of election, the result must be disastrous in the extreme. If they are told that the glad tidings of salvation are only for the elect—that Christ died only for such, and hence, only such can be saved—that unless they are elect they have no right to apply to themselves the benefits of the death of Christ. If, in short, they are turned from Jesus to theology—from the heart of a loving pardoning God to the cold and withering dogmas of systematic divinity, it is impossible to say where they may end; they may take refuge either in superstition, on the one hand, or in infidelity, on the other. They may end in high Church, broad Church, or no Church at all. What they really want is Christ, the living, loving, precious, all-sufficient Christ of God. He is the true food for anxious souls.
II. But, in the second place, careless souls are rendered more careless still by a false application of the doctrine of election. Such persons when pressed as to their state and prospects, will fold their arms and say, "You know I cannot believe unless God gives me the power. If I am one of the elect I must be saved; if not I cannot. I can do nothing, but must wait God's time." All this false and flimsy reasoning should be exposed and demolished. It wall not stand, for a moment, in the light of the judgment-seat of Christ. Each one will learn there that election furnished no excuse whatever, inasmuch as it never was set up, by God, as a barrier to the sinner's salvation. The word is, " Whosoever will, let him take the water of life freely." The very same form of speech and style of language which removes the stumbling-block from the feet of the anxious enquirer, snatches the plea from the lips of the careless rejecter. No one is shut out. All are invited. There is neither a barrier on the one hand, nor a plea on the other. All are made welcome; but all are responsible. Hence, if any one presumes to excuse himself for refusing God's salvation, which is as clear as a sunbeam, by urging God's decrees, which are entirely hidden, he will find himself fatally mistaken.
III. And, now, in the third and last place, we have frequently seen, with real sorrow of heart, the earnest, loving, large-hearted evangelist damped and crippled by a false application of the truth of election. This should be most carefully avoided. We hold that it is not the business of the evangelist to preach election. If he is rightly instructed, he will hold it; but, if he is rightly directed, he will not preach it.
In a word, then, the precious doctrine of election is not to be a stumbling-block to the anxious—a plea for the careless—a damper to the fervent evangelist. May God's Spirit give us to feel the adjusting power of truth!
(To 6« continued, if the Lord will.)