“The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”—Titus ii. 11-14.

Briefly stated, the consequences of the Fall were these—that man became unholy in point of character, and guilty in point of law. The first covenant God made with man was a covenant of law, and the two “trees” shadowed forth, the one the condition, the other the benefit, of such a covenant. “The tree of the knowledge of good and evil” points to obedience as the condition; and “the tree of life” points to life, in its fullest and most spiritual sense, as the benefit. Man disobeyed. He failed to fulfil the condition, and thus he lost the blessing. Henceforth, if there is to be any blessing for him, it must come on some other ground, and from some higher source. Having forfeited all hope from law, his only possible hope must come, if it come at all, from mercy.

We thus perceive that when the great salvation wrought by Christ is announced to us, we have to do at the outset with what on God’s part is

1. An act of pure sovereignty. Condemnation was the righteous award of a just law to a creature who had broken it, and who could not plead any admissible excuse for his sin. The law might, therefore, have been allowed to take its course, thus receiving honour before the whole intelligent universe. Only one Will in the universe was free to interfere; the will of the Lawgiver and Creator Himself. Interference on His part, however, could not be under the pressure of legal obligation, but must be in the exercise of a sovereign right. Hence, the key-note of the gospel is “the Grace of God.”

2. An act of boundless love. It is obvious that salvation cannot have proceeded from any other motive in the Divine Mind. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” The Bible has no other solution of the origin of salvation to offer than this. Now, that which proceeds from sovereignty and love on the part of God must absolutely preclude all claim or thought of merit on the part of man. Merit leaves no room, no occasion for grace. Grace begins where merit ends, if grace be given at all.—What, then, is the “great salvation”?

Man, being unholy and guilty, needed a salvation which would include his justification or his forgiveness, and one which would culminate in his sanctification by the restoration to him of his lost spiritual power. In other words, he needed a deliverance from the curse of sin, and also from sin itself.

This deliverance, man cannot find within his own nature. He cannot save himself from the curse of sin; for inasmuch as the law righteously demanded a perfect and constant obedience, he could never blot out the guilt of former sins by acts of obedience at a later period of life. Moreover, such later acts of a perfect obedience are impossible to him, for holiness does not proceed from a sinful nature. “Who can bring a clean thing out of an unclean?” Men do not “gather grapes from thorns, or figs from thistles.” Man is as depraved and as weak as he is guilty. Self-salvation is impossible; salvation is of the Lord alone. The gospel is the announcement of the fact that God saves, and of the method in which the great work of salvation is done by Him.

I. The Word of God, both in the Old and in the New Testament, proclaims a dispensation of Divine mercy. So unexpected and so cheering is this proclamation that it has given the gospel the name it bears. It is emphatically “good news”—good news from God to man. This good news announces that the first deliverance which man requires is provided for. God remits the penalty of sin. But how?

He does this in such a way that, so far from weakening law, or invalidating the condemnation of sin, He shows more clearly than ever, how holy is the law, and how just the condemnation. Hence, though this forgiveness is an act of pure mercy, it is mercy exercised in a righteous way through the wonderful sacrifice of Christ. This was the meaning of the promise that accompanied the curse; and so clear was it that it was apprehended in the first sacrifices men ever offered. The Jewish sacrifices shadowed it forth. The Scriptures teach this method of Divine forgiveness in the plainest terms. I quote two or three passages in proof: Rom. iii. 23-26; John i. 29; 1 John ii. 1, 2; 1 Peter ii. 24; Isaiah liii. 4-6.

This is Scripture, and we must not dare to trifle with it. These declarations can have but one meaning. Christ has suffered in our stead the penalty we had all deserved, that we might receive, for His sake, that eternal life and blessedness which He only had deserved. On this point all the types and teachings of both Testaments speak with one voice.

There are, no doubt, in this substitution of the innocent for the guilty, some difficulties for human reason. But we have to do with the Bible. It meets conscience; and reason must bend in submission before a grace the deeper meaning of which it does not see. Observe, however, that according to the Scripture representation, the substitution was divinely appointed, and the Substitute Himself was a willing victim. We accept the doctrine, (1) Partly in virtue of human need. Conscience points to the necessity of a satisfaction. (2) Partly in virtue of the peace and the joy to which faith in the doctrine gives rise.—“Scripture always lays stress upon the Saviour’s humiliation and bitter sufferings. We are not said to be redeemed by His incarnation, by His birth, by His miracles, by His doctrine, not even by His agony in the garden, though all these were necessary to the ransom; but by His blood.” On this ground of the Atonement, the first part of salvation—forgiveness—is secured.

II. Man needs also to be redeemed from sin. This need, like the former, he is unable to meet of himself, but God meets it on his behalf. How? By putting into the heart a fertile germ of holiness.

Freedom from condemnation and regeneration are indissolubly connected together in God’s idea of salvation, and He achieves both by the work of Christ His Son. This redemption from the love, and consequently from the power of sin, is accomplished by Him on a principle which is divinely simple and efficacious; a principle which lies at the root of the theory of evangelical sanctification. This principle is the love which He excites in us by the manifestation of His own love to us. Thus the Apostle John writes: “Whosoever abideth in Him sinneth not; whosoever sinneth hath not seen Him, neither known Him” (1 John iii. 6). “He that loveth not, knoweth not God, for God is love” (1 John iv. 8). To love God, and, under the constraining influence of love, to serve Him, we have need to know and to realise how great is the love of God to us.

Now this Divine love has been revealed to the world through the medium of that same Saviour, who by His sacrificial death has opened up the way for our pardon and our restoration to the Divine favour. The Son of God came into the world to reveal the heart of the Father. What greater gift could God have bestowed than that of His Divine Son? What greater proof of love could He have exhibited than that which this greatest of all possible gifts presents? “God so loved.” And Christ has perfectly performed His mission. His whole ministry was a declaration of the Divine love. Of that love His death on the cross was the sublimest expression. We learn therefrom not only that God manifests to us His mercy, but also at what cost. Our debt must be paid; and as we are bankrupt, He pays it on our behalf. And who is our Substitute? Not a man, not an angel, not any creature; but the Divine Son, “by whom God made the worlds and upholds them by the word of His power,” “who is the brightness of the Father’s glory and the express image of His person”—it was He who “by Himself purged our sins.” Such is the love of God. We cannot fathom it, for it is Divine; but in proportion as we are enabled to “know” it, we say “We love Him because He first loved us;” “We are bought with a price: we are not our own.” And we say our devout “Amen!” when the chiefest Apostle of mercy says to us: “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

This Divine love, however, wonderful as it is, is offered to unsusceptible hearts. Hence the necessity—hence also the gift—of the Holy Spirit, through whom God strives with man. The Holy Spirit is the gift of Christ; and He convinces the world of sin, of righteousness, and of judgment. He takes of the things of Christ, and shows them unto us.

See, then, the completeness of the Divine plan of salvation. To undeserving hearts God offers His love in Christ; to unsusceptible hearts He explains and commends it by His Spirit.

III. The only remaining question is as to our own part in the great plan of mercy. Because we are intelligent and moral creatures, God does not save us without our own concurrence. To every one who desires to receive this twofold gift—the gift of pardon and of sanctification—a certain disposition is necessary. That disposition is in the Scriptures called “faith.” Faith is the divinely-appointed condition of salvation. The terms are simple, but they are indispensable. Scripture, in every part, recognises and imposes them. From the earliest times they have been complied with, as in the sacrifices of Abel, Noah, and Abraham. It was this same principle of faith that gave validity to the worship under the Mosaic dispensation. So the Lord Jesus Christ, who healed men’s physical diseases as types of the diseases of the soul, always demanded faith as the condition of His working. As it was with Christ, so it was with His apostles. Thus Paul said to the Philippian jailer, “Believe on the Lord Jesus Christ, and thou shalt be saved.” All this shows to us that whilst, on the one hand, we are saved by grace; on the other, we have no participation in the grace which saves, except by the exercise of our own faith in the Saviour.

What is this faith? It may be considered in its principle, and in its application.

In its principle, it is a general conviction that the Bible is the Word of God, and that what He says therein should receive our assent; or, in other words, should be accepted by us as true. In its application, it is the belief of God’s Word as it respects ourselves. It is this which Paul commends to the Philippian jailer. When a man, under the burden of his sin, says, “I am lost; I cannot save myself; save me, Lord!” we have an illustration of this applied faith—a sense of personal misery, a sense of personal helplessness, a sense of a Saviour willing to save him personally, and a direct appeal to that Saviour for salvation. From the moment of such a prayer, there is not a single promise of Scripture that such a man may not make his own. A promised pardon, a promised Spirit, a promised heaven—all are his! The essence of the faith is in the conviction which expresses itself thus: “Jesus Christ is not only able and willing to be the Saviour of all men, but He is my Saviour.” Such a faith brings Christ and the soul together in precisely those relations in which He is the Saviour, and in which the soul is saved.

But how is this faith obtained? Must not God give it? Yes. So Paul, writing to the Philippians, tells them it was “given” to them “to believe in Christ.” Must we, then, listlessly wait until it comes to us? No. Paul again says to these same Philippians, “Work out your own salvation with fear and trembling.” The reconciliation of these two truths into one theory may be difficult, but in practice it is easy enough. We recognise them both when we ask for faith. For to ask is to recognise our need of that for which we ask; it is also to recognise the fact that we do not possess it of ourselves; and it is also to seek and to act. Ask, then, for faith, and God will say: “Wilt thou be made whole?” Will you—not as a vague desire, but as the most earnest determination of your heart and will? Ask for faith; God will grant it. Ask largely; you cannot ask too much. And even if you sigh over the weakness of desire, press the old and never-failing prayer: “Lord, I believe; help Thou my unbelief.”

Faith saves, and grace saves. This is scarcely a contradiction in terms, and certainly it is no contradiction in principle. Faith is the instrument; grace is the primary and efficacious power. Faith is the channel; grace is the stream. Faith touches the hem of the Saviour’s garment; grace is the virtue that passes forth from Him in response to the touch. Christ reaches down from heaven; faith reaches up from earth; each hand grasps the other—the one in weakness, the other in power—and salvation is in the grasp. Take—oh, take that pierced hand! Amen.