The disciples had been imprisoned. And after they were miraculously released, by an angel, they were again arrested and brought before the council. When Gamaliel urged caution in dealing with them, the Apostles were beaten and released. But, although they were commanded not to “speak in the name of Jesus”, they could not give up the activity to which they had been called by the Son of God. “Daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42). Why could they not give up? Why could they not stop speaking in the name of Jesus? Many reasons might be given, but let us focus on five related themes, which were at the centre of their message.
1. There is a Saviour.
The Apostles had been sent out to address those who, in common with all the rest of mankind, needed to be delivered from the power of sin and from its consequences. All mankind fell in Adam and, throughout their lives, they have gone on adding sin to sin. They are alienated from God, and the solemn fact is: “They that are far from [Him] shall perish” (Ps 73:27) – unless they are delivered by a Saviour who can truly meet their needs.
And the Apostles were indeed able to proclaim a Saviour who could exactly met these needs. They knew that “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). They had known Him personally; they had seen His wonderful works of healing bodily afflictions – and, still more gloriously, they had watched as He healed sinners of their spiritual diseases. They knew that, though He was no longer physically present with them, Christ’s power to save was still the same. And as, from the Day of Pentecost onwards, they pointed their hearers to the One who had died, they did so in the full confidence that He had indeed made atonement for guilty, rebellious sinners.
2. He is an appointed Saviour.
Here was no self-appointed religious leader, or someone who had achieved influence because a group of human beings had recognised his abilities and had thrust him to the forefront. No, here was One who had been set apart from all eternity by God Himself to deliver sinners from their sins. The basis of the authority of Jesus Christ as redeemer is that God “the Father” sent the Son to be the Saviour of the world” (1 John 4:14). There can therefore be no other saviour; there can be no other way of escape from the guilt and power of sin. We dare receive no other doctrines but those He has set before us; we dare follow no other religion. Although He had been rejected by the people, it was God who had raised Him up; therefore, as Peter expressed the matter so plainly: “Neither is there salvation in any other: for there is none other name under heaven, given among men, whereby we must be saved” (Acts 4:12).
Christ was the Saviour appointed by God, and the Apostles had been appointed to proclaim Him to the whole world. They recognised, as did Paul – soon to be added to their number – that there is “one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all, to be testified in due time” (1 Tim 2:5f). Recognising their appointment, they could not give up bearing testimony to this God-appointed Saviour. And, what is more, they must faithfully proclaim the message they had been given; they had no right to modify even its details to suit the spirit of their time. They had the attitude which led Paul to tell the Galatians: “Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal 1:8).
Equally, those who listen to these messengers ought to recognise their authority, which is implied in the term ambassadors. All God-sent preachers come in the name of the King of heaven; as they address their hearers, they may use the words of Paul: “We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Cor 5:20). Thus hearers have no more right to reject this call than if it came directly from heaven – even if it is delivered by those who are not apostles but have been called in another generation to preach the same gospel to their contemporaries.
3. He is a living Saviour.
The Apostles proclaimed a Saviour who had died, One who had offered Himself “the just for the unjust” so that sinners might be reconciled to God. But that was not the end; death could not hold Him; He rose again on the third day. So Peter proclaimed: “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Acts 5:30,31) – and not only to Israel but to sinners throughout the world. He has ascended to heaven, where He reigns in glory, administering the kingdom of God and distributing the benefits He purchased by His death. And these blessings of repentance and forgiveness come to sinners particularly through the preaching of the gospel – the truth concerning a living Saviour.
Christ’s resurrection declared that His sacrifice had been accepted. It was a token from heaven that the Father was well pleased with the whole work of redemption. It was, in effect an echo of the words heard at His baptism and again at His transfiguration: “This is my beloved Son, in whom I am well pleased”. This was the Saviour the Apostles were preaching: One whose power to save was abundantly clear. They were under His living authority and had no right to turn back from the work He had given them, but they knew too that not even a hair of their head could be damaged unless He allowed it.
4. He is an effective Saviour.
No one has come to Him and found Him unable to save – no matter how far away from God they were, no matter how deep in sin. The assurance is given: “He is able also to save them to the uttermost that come unto God by Him” (Heb 7:25). Everyone who came to Him for bodily healing, while He was on earth, was made completely well; His power was always perfectly sufficient. Likewise, all have been saved who have obeyed the call to look to the Saviour, and so it will always be.
This is no merely-human saviour; He is also God – the eternal Son of God, who took our nature. But He is now exalted, and Paul explained the certainty of a complete salvation, for those who come to God through Christ as Mediator, by adding: “He ever liveth to make intercession for them”. And it was Paul who expressed such entire confidence in the message that he had been commissioned to bring to sinners, and in the Holy Spirit through whom that message is applied: “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth” (Rom 1:16). A preacher with that conviction would never give up.
5. He is a willing Saviour.
He has never turned away one sinner who came to Him. He has made it clear: “Him that cometh to Me I will in no wise cast out” (John 6:37). Paul and Silas had no need to hesitate when the Philippian jailer asked, “Sirs, what must I do to be saved?” They could answer: “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31), and they could speak in this way with the perfect certainty that, if the jailor would only believe, the Saviour would most willingly receive him. So it was proved in his case, and so also in the case of every sinner who has sought salvation in the way God has appointed.
When the leper came to the Saviour pleading, “Lord, if Thou wilt, Thou canst make me clean”, Christ assured him: “I will [that is, I am willing]; be thou clean”. And we are told that “immediately his leprosy was cleansed” (Matt 8:2,3). That was bodily healing, but the Apostles could think back to what they had seen their Master do, on this and so many other occasions, and feel encouraged to go on proclaiming the gospel. They could do so in the assurance that Christ, by then exalted to the right hand of power, was just as willing to heal souls. And preachers today, though they do not have the miraculous powers of the Apostles or their inspiration, may go on with the same encouragement, for the One who sits on the right hand of power is unchanged in His willingness to heal.
As we draw to a conclusion, we must be clear that this is the Saviour who is to be proclaimed today to an unbelieving world in spite of how readily they dismiss the message as not worthy of their attention. Without taking the least pains to examine the facts revealed in the Bible, most people very easily assume that there is no beauty in Christ that would make them desire Him. What they very much need is that the Holy Spirit would be poured out so that they would see the beauty of the Saviour and flee to Him as the God-appointed, ever-living Saviour who is altogether willing to save all that come to Him – and who is also perfectly able to save them to the uttermost. What reason then for preachers of the gospel to continue with their work! There is no reason why they should become despondent even in the face of the varying forms of twenty-first-century opposition to the message of the gospel. And what reason for all God’s children to be earnest in prayer! Let them pray the Lord of the harvest to send a multitude of labourers into the harvest today. And let them pray that He would greatly bless the work of those whom He does send out, so that there would be an abundant harvest.
The words of Archibald Alexander are just as relevant today as when he addressed a gathering of his former students in Philadelphia in 1834: “Most assuredly, if the world is to be filled with the knowledge of God as the waters cover the sea, if all nations are to be given to Christ as His inheritance, if all shall know the Lord, from the least to the greatest, then the ingathering of souls in all former seasons is nothing more than the first-fruits of the glorious harvest which is yet future. God’s arm is not shortened that it cannot save; the Word has lost nothing of its energy and the residue of the Spirit is with Him. Why then are we so unbelieving and so easily discouraged, as though Zion would never arise; as though the fulness of the Gentiles would never come in; as though the promise would never be fulfilled, that all Israel shall be saved?”1
Just as surely as the Apostles were not to stop proclaiming the gospel, so today’s preachers must persevere in their work. The authority of Christ, who sent them, is unchanged; the gospel is the same, and the encouragements are as sure as ever. And let those who listen to the gospel be thankful for their privileges; let them take care not to “neglect so great salvation”.
1Quoted by James M Garretson in his recent work, Princeton and Preaching, p 130.
Returning to Our First Love1
Revelation 2:4,5. Nevertheless, I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
1Reprinted with abridgement from Alexander’s Practical Sermons. This fine volume has recently been reprinted in paperback by Solid Ground Christian Books under the title Evangelical Truth; it is available from the Free Presbyterian Bookroom for £17.95.
Here we have seven epistles, dictated by the Saviour after His ascension to glory. The first of these was addressed to the church at Ephesus, the capital of proconsular Asia; and the other churches to which epistles were addressed were situated in the vicinity.
Most of the cities to which these epistles were addressed are now in a state of utter desolation, and none more so than Ephesus, which in the days of the apostle was one of the most celebrated cities in the world. The threatening in our text against the church in this place has been most clearly fulfilled. Not only has the candlestick been removed, but the city is a total ruin. In viewing the utter desolation of many ancient cities there is a warning for us. Will the candlestick be removed from our great cities? Already Ichabod may be inscribed on some churches in our land, for the glory is departed.
Before speaking of the declension of these Ephesian Christians, it will be proper to say something of what is here called “first love”. The prominent characteristic of every soul truly converted to Christianity is love to the Saviour. The faith wrought by the Holy Spirit works always by love. Love is therefore set down as the principal fruit of the Spirit. Now there is something distinctive in the first love of the young convert. Its exercise is fervent and tender though not founded on such accurate views of Christ as are afterwards acquired, and commonly less pure than that of the mature Christian, but it is accompanied with more joy. These joyful frames, so common in new converts, may be ascribed to several causes. The first is the recent transition of the soul from a conviction of condemnation, ruin and helplessness to a state of favour and reconciliation. When the views of the way of salvation are clear and faith strong, there is commonly a joyful persuasion of safety and pardon. This case is well illustrated by that of a criminal reprieved from death when under the gallows. His first feelings will be ecstatic, but though his safety is as certain years afterwards, he never will experience the same liveliness of joy.
The first love of the Christian is also distinctive because the objects now presented to his enlightened mind seem new. All his lifetime he has been in darkness respecting the true nature of spiritual things, for “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned”. But now, because the eyes of his understanding have been opened and the true light shines into them, everything appears new and attractive, and sometimes a divine glory is exhibited to his enlightened mind. An apostle therefore calls this light “marvellous”, and the love which accompanies it partakes of its marvellous nature. “Whom,” says the Apostle Peter, “having not seen ye love; in whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.”
Again, God deals with His children in the infancy of their spiritual life as mothers with their young children. They nurse them with tender affection, and do every thing in their power to render them comfortable. They furnish them with the sweetest nutriment, cherish them in their bosoms, carry them in their arms, and rock them in the cradle. But when they have been weaned and have grown strong, they must learn to work and endure hardships; they are no longer cherished at the breast or dandled on the mother’s knee.
Thus, our heavenly Father, who exercises a warmer affection for His children than the kindest mothers, is pleased to deal very tenderly with young converts and often pours streams of divine comfort into their impressionable hearts. They are for a season led in smooth and pleasant paths; dark clouds may occasionally come over them and “weeping may endure for a night, but joy cometh in the morning”. In their prayers and other religious exercises, they enjoy liberty of access to their heavenly Father; and much of their time is spent in grateful songs of praise for redeeming love and converting grace. Their state of soul at this period is beautifully expressed by the poet: “Sweet was the time when first I felt the Saviour’s pardoning blood . . .”. Earthly things now have little or no attraction. Their thoughts and feelings, conversation and actions, are chiefly occupied with religion. These are indeed halcyon days, and will often afterwards be remembered with a mournful pleasure, when the scene is greatly changed, and especially when inbred corruption grows strong, when temptations vex the soul and the heart seems to have lost all tenderness – when, instead of joy, darkness and trouble almost overwhelm the soul. Then the exclamation of Job is often uttered: “O that it were with me as in months past”.
The union of the believer to Christ is often compared in Scripture to marriage; and the joy of the young convert is like the joy experienced in the day of espousals (Jer 2:2). The early days of the true Christian may also be well illustrated by the feelings of the newly-enlisted soldier. He rejoices in the pomp and circumstance of military life, is animated by the sound of martial music and by the sight of splendid banners; he leads a life of idleness, while his bounty money supplies him with such luxuries as he desires. But how different are the condition and feelings of the same person when he receives marching orders, and especially when he is led into battle, when all his energies must be exerted, and his life is placed in imminent danger!
But the change in the Ephesian church, of which the ascended Saviour complains, does not take place without a real declension in the vigour of piety. When He says, “Thou hast left thy first love”, He charges them with actual backsliding. And to speak of the declension of a church assumes declension in the members of which it is composed. Let us, then, consider the causes and symptoms of backsliding; and the imperative duty of all who may unhappily have fallen into this state.
Causes and Symptoms of Backsliding
Declensions in vital piety are due to a variety of causes, internal and external. Some of these operate in one case and different ones in others. The whole, however, may be attributed to the temptations of Satan, the allurements of the world, and the inbred corruptions of the heart. Vital religion is a delicate plant and declensions are very commonly produced by too much contact with a careless, money-loving, pleasure-seeking world. He who is clothed in clean white garments will find it difficult to avoid defiling them with spots if he has to live in a filthy house.
Piety is not the natural state of the heart, and many things are inimical to its preservation and growth. At first, the young convert thinks but little about the business and cares of the world. Perhaps he is culpably inattentive to the duties required of him. But soon he finds that he must make honest provision, in a lawful calling, for his own needs and those of his family. It is hard to pursue the world just as far as duty calls and then to stop. When efforts to acquire property are successful, pleasure is naturally experienced in the acquisition of good things. After a while, an undue love of the world is apt to creep in insidiously, and nothing unjust is thought of; but undue love of the world – whether its riches, honours, or pleasures – will soon injure the love of the soul to its Saviour. The thoughts are too much drawn away from divine things, and the relish for spiritual duties and enjoyments is diminished. The duties of the closet are no longer anticipated with delight; and the hours consecrated to private devotion, which used to be the pleasantest in the whole day, do not now afford the same comfort as formerly.
The lack of enjoyment in religious duties, and the wandering of the thoughts in them, tend to produce a reluctance to engage in them; so that if the person were not forced by conscience to enter his closet, he would often omit the duty altogether. But when the person on whom the world has an undue influence attends to secret prayer, he hurries over it; and often the omission would be better than the performance, when it is merely formal – when the knee is bowed and words uttered without one devotional emotion.
Worldly company and too much involvement in secular affairs are almost sure to deaden our pious affections and disqualify us for spiritual exercises. At first, the one in whom is the “root of the matter” may be alarmed at the defect of his spiritual enjoyment and make some inefficient efforts to recover lost ground; but when these prove unsuccessful, he gives himself up to a kind of indifference. He avoids reflecting seriously on his former lively feelings, or perhaps is tempted to think that there was more enthusiasm than real religion in the joyful frames he once valued so highly. This temptation derives strength from recollecting our ignorance and the many false impressions we were then subject to. Just so far as this temptation has influence, the backslider loses all desire to renew his former exercises of religion.
This is a fearful and dangerous delusion. In this state, he tries to persuade himself that he has lost nothing, that sober thought has taken the place of enthusiastic fervour. But where there is any spiritual life, there will be times of uneasiness, of an irrepressible feeling that all is not right. These, however, are but waking moments in the sleep of carnal security into which the soul has fallen. For the most part, the conscience is lulled into a false security, and many things now appear innocent which would have been avoided as highly criminal in the time of first love. Indeed, in this state of slumber, you can perceive very little difference between the declining professor and the mere moralist who makes no pretension to religion. The people of the world are surprised and gratified to find those whom they once shunned on account of their seriousness so much like themselves, joining with them in light-hearted conversation and participating in their amusements without scruple.
But see how repugnant such persons are to laying open the state of their hearts if a lively Christian will attempt to engage them in spiritual conversation. They will soon contrive to change the subject; and while it continues, they assent with painful feelings to what is said. “Out of the abundance of the heart, the mouth speaketh.” There is no surer sign of declension from our first love than an aversion to speak about Christ and His love, and our great obligations to love, honour and praise Him to the utmost of our power.
Many who leave their first love never fall into open transgression, but some are not so much favoured. They are “overtaken in a fault” under some sudden temptation, as Peter was. Others gradually sink into a state of carnal security until, like David, they become entangled by some insidious lust. When off their guard, the enemy comes in and presents the bait of sensual pleasure; they are overcome and remain for a season under the dominion of sin. Often it becomes necessary to exclude them from the communion of the church because of their conduct. The judicious exercise of discipline is sometimes the means of recovering true Christians from shameful backsliding. Discipline is not intended to destroy those on whom it is exercised, but so that they may be saved, by destroying their pride and sinful propensities.
A more common means of restoring backsliders is the rod of affliction. God “scourgeth every son whom He receiveth” because all have imperfections, which a kind Father aims to correct. By affliction, the vanity of the world is seen. The infatuation produced by the love of the world is broken. In the dark day of adversity, when the idols of the backsliding Christian have been snatched away, when sickness has invaded his dwelling and no earthly consolation remains, he sorrows for having departed from the fountain of living water and is driven to seek refuge in the mercy of Christ.
Return to First Love
The last thing we propose to consider is the return of the soul to its first love. Backsliding Christians might justly be cast off for ever; but God is faithful to the covenant He has entered into with His people. One of the promises of the new covenant is to “heal their backsliding”. The good Shepherd looks after His wandering sheep, and restores them by bringing them into deep conviction of their sin. Their second conversion is, like the first, attended with painful feelings. But after many discouragements they are enabled to come to Christ and cast themselves upon His mercy; and, to their astonishment, their reception is most gracious. They are welcomed as though they had never offended and are restored to the joy of the divine favour.
But let us attend to the directions given to the Ephesian Christians. The first is to remember where we have fallen from. In a state of declension there is a strange forgetfulness of former experience, which is very significantly represented by a state of sleep. The very first step towards a return to God is to awaken from this spiritual slumber, remember what we once possessed, and compare our present condition with our former. This awakened recollection will lead the soul to understand the cause of its departure from God and to trace all the steps of its retrograde course. Memory is a valuable faculty of our minds, and its exercise is of much avail in religion.
My hearers, our exalted Saviour seems to address this word unto us. Let us then remember what lively feelings of penitence, love and joy sweetly mingled in our early experience in religion. Let us remember what hopes we then cherished, what resolutions we formed – yea, what solemn vows we made in the house of God. Did we then suppose that we should ever become so cold and indifferent in our religious feelings as at present? When aged Christians warned us of our danger, we were disposed to think that their solicitude was superfluous, for we were confident that we should never decline from the walk of faith. Our foresight was indeed short; by insensible degrees we left our first love and wandered like straying sheep.
But now the good Shepherd again causes us to hear His voice. His first call is to “remember” whence we have fallen. This is in order to the next step, to repent; to be sorry for what you have done. We should be willing to admit the humbling conviction that we have grievously sinned in departing from the living God. Sin is embittered to no one more than to the penitent backslider; the sin of ingratitude especially breaks his heart. He is astonished at his own blindness and unbelief, which prevented him seeing the snare which the enemy spread to entangle his feet. O what infatuation, to turn again to folly after having tasted the joy of pardoned sin and being favoured with the spirit of adoption! He now asks himself: “What fruit had ye in those things whereof ye are now ashamed?” Where now are the promised pleasures of sin? Alas, what was sweet in the mouth is turned to wormwood in the stomach. Remember then from whence thou hast fallen and repent.
But our obedience must not be confined to the affections of the heart, however pious and penitent these may be. A good tree will produce good fruit. Our Lord therefore adds, “Do the first works”. Immediately on a sinner’s first conversion, he begins to work. “Lord, what wilt Thou have me to do?” is the language of every renewed heart. “He that hath My commandments and keepeth them,” says our Lord, “he it is that loveth Me.” “If ye love Me, keep My commandments.” But in a state of backsliding, the commandments of Christ are neglected, or obeyed in a very imperfect manner. Undue conformity to the world takes the place of self-denial, and formality is substituted for spirituality in the worship of God.
But when the backslider is reclaimed – which is really a new conversion – he is again led to engage cordially in the service of God. He now returns to the performance of his first works, as well as to the exercise of his first love. He again abounds in prayer and praise, makes the Sabbath a delight and counts it honourable, draws nigh to God in the holy supper, and walks in all the commandments of the Lord blameless. He does justly, loves mercy, and walks humbly with his God. The heart of a reclaimed backslider is sure to be more humble and distrustful of itself than before. There is now also more caution and watchfulness in regard to the heart. It has been found to be “deceitful above all things”, and therefore ought not to be trusted. The vain self-confidence of such is now cured. The reclaimed penitent knows by experience that his standing is not in himself; that unless he is preserved by the grace of God, he will certainly fall away again. The penitent backslider is especially on his guard against those sins and temptations by which he was overcome when he departed from God, so that he is more secure from these than from other sins in all his later life.
Two feelings are predominant in the exercises of a returning backslider: shame and a lively sense of the baseness of ingratitude. Such a soul is ashamed to look up and is often so overwhelmed with this feeling that he remains silent before God. This frame of mind is vividly described by Ezekiel as follows: “That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God”.
The mercy of God, in graciously receiving the returning backslider, appears to him more wonderful than it did on his first conversion, and his admiration of the long-suffering of the Lord is greatly enhanced. It is true that God in His wisdom overrules even the falls and declensions of His people, to increase their humility and watchfulness. The reclaimed backslider is also rendered more charitable and forbearing to his brethren when they appear delinquent in duty, or are overtaken in a fault.
Call to Repentance
Let all churches inquire seriously and honestly if they have left their first love. With many the fact is notorious; their departure from God is visible and great. Where now is that fervent affection and ardent zeal which once characterised them? Where now is that spirit of earnest, wrestling prayer which seemed as if it would give God no rest until He should cause the righteousness of Zion to go forth as brightness, and the salvation thereof as a lamp that burneth? Where now is that fruitfulness in works of piety, mercy and benevolence which adorned your profession?
Remember therefore from whence you are fallen, and repent and do your first works. Otherwise, the threatening against Ephesus, so fearfully executed, may be inflicted in your case. Your candlestick may be removed. Darkness may succeed light. Error may overspread the church. Faithful ministers may be withdrawn and false teachers come in their place. For your own sakes, and that of your posterity, awake out of your sleep. Seek the Lord for the return of His grieved Spirit. Cry mightily to God for His reviving influences.
As every church consists of individuals, I would call upon all professors to consider their ways. Examine yourselves, whether you be in the faith and whether you are in a growing, thriving condition. If not, you are surely in a state of declension. There is no standing still in religion; if you are not pressing forward, you are certainly going back. You are this day solemnly called to remember the times which are past, to remember the love and joy of your espousals unto Christ, when the candle of the Lord shone upon your tabernacle and when your chief delight was in the service of God, when the very name of Jesus was as ointment poured forth, when He gave you songs in the night – and in the morning your first thoughts arose spontaneously to God your Redeemer. Then you could say, “It is good for me to draw near to God”. “Whom have I in heaven but Thee?” “There is none upon earth that I desire beside Thee.” “A day in Thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” You rejoiced when they said, “Let us go into the house of the Lord”.
But how is it with you now? What does conscience testify as to your present condition? What testimony would your closet give, if it could speak? Alas, what a change! Where now are your religious comforts? What has become of that sweet peace you once enjoyed? Perhaps you even doubt the genuineness of your former experiences. You have, like the virgins in the parable, fallen into a slumbering state, in which the awful truths of religion are dimly perceived and make but a slight and transient impression on your mind. To you I would say, Awake out of sleep; arise from the dead, and Christ shall give thee light. Remember from whence you have fallen; repent and do your first works. Your present situation is one of extreme danger. While in this deadening state, you cannot possess satisfactory evidence of the genuineness of your piety. While in this state you cannot glorify God or be useful to men according to your ability and opportunity. And how sad your condition if death should find you in this unprepared state! “O that they were wise . . . that they would consider their latter end.”
Are there any present who have been made conscious of their sinful departure from God, who are agonized with fear lest they have sinned beyond the reach of mercy and bounds of forgiveness? To them I would say, Do not dishonour God by entertaining such hard, unbelieving thoughts. His mercy is infinite. As high as the heavens are above the earth, so far are His thoughts of mercy above our conception. He has left special promises to encourage such as you, and He has never rejected anyone who came to Him. You cannot gratify the heart of your sympathizing Saviour more than by exercising confidence in His power and willingness to save you.
I conclude by addressing you in the language of God by Hosea: “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord; say unto Him, Take away all iniquity and receive us graciously . . . for in Thee the fatherless findeth mercy.” To which His gracious answer is, “I will heal their backslidings, I will love them freely; for Mine anger is turned away from him. I will be as the dew unto Israel; he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under His shadow shall return, they shall revive as the corn, and grow as the vine. The scent thereof shall be as the wine of Lebanon. Ephraim shall say, What have I to do any more with idols?”