New Page 0

Sovereign Grace And Man’s Responsibility by C. H. Spurgeon

A Sermon Delivered On Sunday Morning, August 1, 1858, By Pastor C. H. Spurgeon, At The Music Hall, Royal Surrey Gardens.

But Isaiah is very bold, and says, I was found by those who did not seek for me; I was made known to those who did not ask after me. But to Israel he says, all day long I have stretched out my hands to a disobedient and contrary people. (Ro 10:20,21)

1. Doubtless these words primarily refer to the casting away of the Jews, and to the choosing of the Gentiles. The Gentiles were a people who did not seek for God, but lived in idolatry; nevertheless, Jehovah was pleased in these latter times to send the gospel of his grace to them: while the Jews who had long enjoyed the privileges of the Word of God, on account of their disobedience and rebellion were cast away. I believe, however, that while this is the primary object of the words of our text, yet, as Calvin says, the truth taught in the text is a type of a universal fact. Just as God chose the people who did not know him, so has he chosen, in the abundance of his grace, to grant his salvation to men who were not looking for it; while, on the other hand, the men who are lost who have heard the Word are lost because of their wilful sin; for all the day long God “stretches out his hands to a disobedient and contrary people.”

2. The system of truth is not one straight line, but two. No man will ever have a proper view of the gospel until he knows how to look at the two lines at once. I am taught in one place to believe that what I sow, I shall reap: I am taught in another place, that “it is not of him who wills nor of him who runs, but of God who shows mercy.” I see in one place, God presiding over all in providence; and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions to his own will, in a great measure. Now, if I were to declare that man was so free to act, that God was not presiding over his actions, I should be driven very near to Atheism; and if, on the other hand, I declare that God so overrules all things, as that man is not free enough to be responsible, I am driven at once into Antinomianism or fatalism. That God predestines, and that man is responsible, are two things that few can see. They are believed to be inconsistent and contradictory; but they are not. It is just the fault of our weak judgment. Two truths cannot be contradictory to each other. If then, I find taught in one place that everything is foreordained, that is true; and if I find in another place that man is responsible for all his actions, that is true; and it is my folly that leads me to imagine that two truths can ever contradict each other. These two truths, I do not believe, can ever be welded into one upon any human anvil, but they shall be united in eternity: they are two lines that are so nearly parallel, that the mind that shall pursue them farthest, will never discover that they converge; but they do converge, and they will meet somewhere in eternity, close to the throne of God, from where all truth springs.

3. Now, this morning I am about to consider the two doctrines. In Ro 9:20, we are taught the doctrines of sovereign grace—“But Isaiah is very bold, and says, I was found by those who did not seek for me; I was made known to those who did not ask not after me.” In the next verse, we have the doctrine of man’s guilt in rejecting God. “To Israel he says, all day long I have stretched out my hands to a disobedient and contrary people.”

4. I. First, then, DIVINE SOVEREIGNTY AS EXEMPLIFIED IN SALVATION. If any man is saved, he is saved by Divine grace, and by Divine grace alone; and the reason for his salvation is not to be found in him, but in God. We are not saved as the result of anything that we do or that we will; but we will and do as the result of God’s good pleasure, and the work of his grace in our hearts. No sinner can get ahead of God in salvation; that is, he cannot go before him, cannot anticipate him, God is always first in the matter of salvation. He is before our convictions, before our desires, before our fears, before our hopes. All that is good or ever will be good in us, is preceded by the grace of God, and is the effect of a Divine cause within.

5. Now in speaking of God’s gracious acts of salvation, this morning, I notice first, that they are entirely unmerited. You will see that the people mentioned here certainly did not merit God’s grace. They found him, but they never sought for him, he was made known to them, but they never asked for him. There never was a man saved yet who merited it. Ask all the saints of God, and they will tell you that their former life was spent in the lusts of the flesh; that in the days of their ignorance, they revolted against God and turned back from his ways, that when they were invited to come to him they despised the invitation, and, when warned, cast the warning behind their back. They will tell you that their being drawn by God, was not the result of any merit before conversion; for some of them, so far from having any merit, were the very vilest of the vile: they plunged into the very kennel of sin; they were not ashamed of all the things of which it would be a shame for us to speak; they were ringleaders in crime; very princes in the ranks of the enemy; and yet sovereign grace came to them, and they were brought to know the Lord. They will tell you that it was not the result of anything good in their disposition, for although they trust that there is now something excellent implanted in them, yet in the days of their flesh they could not see one quality which was not perverted to the service of Satan. Ask them whether they think they were chosen by God because of their courage; they will tell you, no; if they had courage it was defaced, for they were courageous to do evil. Question them whether they were chosen by God because of their talent; they will tell you, no; they had that talent, but they prostituted it to the service of Satan. Question them whether they were chosen because of the openness and generosity of their disposition; they will tell you that that very openness of temper, and that very generosity of disposition, led them to plunge deeper into the depths of sin, than they otherwise would have done, for they were “hail fellow, well met,” with every evil man, and ready to drink and join every jovial party which they should hear about. There was in them no reason whatever why God should have mercy upon them, and the wonder to them is that he did not cut them down in the midst of their sins, blot out their names from the book of life, and sweep them into the gulf where the fire burns that shall devour the wicked. But some have said that God chooses his people because he foresees that after he chooses them, they will do this, that, and the other, which shall be meritorious and excellent. Refer again to the people of God, and they will tell you that since their conversion they have had much to weep over. Although they can rejoice that God has begun the good work in them, they often tremble lest it should not be God’s work at all. They will tell you that if they are abundant in faith yet there are times when they are superabundant in unbelief; that if sometimes they are full of works of holiness, yet there are times when they weep many tears to think that those very acts of holiness were stained with sin. The Christian will tell you that he weeps over his very tears; he feels that there is filth even in the best of desires; that he has to pray to God to forgive his prayers, for there is sin in the midst of his supplications, and that he has to sprinkle even his best offerings with the atoning blood, for he never can bring an offering without spot or blemish. You shall appeal to the brightest saint, to the man whose presence in the midst of society is like the presence of an angel, and he will tell you that he is still ashamed of himself. “Ah!” he will say, “you may praise me, but I cannot praise myself; you speak well of me, you applaud me, but if you knew my heart you would see abundant reason to think of me as a poor sinner saved by grace, who has nothing to brag about, and must bow his head and confess his iniquities in the sight of God.” Grace, then, is entirely unmerited.

6. Again, the grace of God is sovereign. By that word we mean that God has the absolute right to give that grace where he chooses, and to withhold it when he pleases. He is not bound to give it to any man, much less to all men; and if he chooses to give it to one man and not to another, his answer is, “Is your eye evil because my eye is good? Can I not do as I wish with my own? I will have mercy on whom I will have mercy.” Now, I want you to notice the sovereignty of Divine grace as illustrated in the text: “I was found by those who did not seek for me, I was made known to those who did not ask after me.” You would imagine that if God gave his grace to anyone he would wait until he found them earnestly seeking him. You would imagine that God in the highest heavens would say, “I have mercies, but I will leave men alone, and when they feel their need of these mercies and seek me diligently with their whole heart, day and night, with tears, and vows, and supplications, then I will bless them, but not before.” But beloved, God says no such thing. It is true he does bless those who cry to him but he blesses them before they cry, for their cries are not their own cries, but cries which he has put into their lips; their desires are not from their own growth, but desires which he has cast like good seed into the soil of their hearts. God saves the men that do not seek him. Oh, wonder of wonders! It is mercy indeed when God saves a seeker; but how much greater mercy when he seeks the lost himself! Note the parable of Jesus Christ concerning the lost sheep; it does not run thus: “A certain man had a hundred sheep, and one of them went astray. And he stayed at home, and lo, the sheep came back, and he received it joyfully and said to his friends, rejoice, for the sheep that I have lost is come back.” No; he went after the sheep: it never would have come after him; it would have wandered farther and farther away. He went after it; over hills of difficulty down valleys of despondency he pursued its wandering feet, and at last he laid hold of it; he did not drive it before him, he did not lead it, but he carried it himself all the way, and when he brought it home he did not say, “the sheep is come back,” but, “I have found the sheep which was lost.” Men do not seek God first; God seeks them first; and if any of you are seeking him today it is because he has first sought you. If you are desiring him he desired you first, and your good desires and earnest seeking will not be the cause of your salvation, but the effects of previous grace given to you. “Well,” says another, “I should have thought that although the Saviour might not require an earnest seeking and sighing and groaning, and a continuous searching after him, yet certainly he would have desired and demanded that every man, before he had grace, should ask for it.” That, indeed, beloved, seems natural, and God will give grace to those who ask for it; but note, the text says that he was made known “to those who did not ask for him.” That is to say, before we ask, God gives us grace. The only reason why any man ever begins to pray, is because God has put previous grace in his heart which leads him to pray. I remember, when I was converted to God, I was thoroughly an Arminian; thought I had begun the good work myself, and I used to sometimes to sit down and think, “Well, I sought the Lord four years before I found him,” and I think I began to compliment myself upon the fact that I had perseveringly entreated for him in the midst of much discouragement. But one day the thought struck me, “How was it you came to seek God?” and in an instant the answer came from my soul, “Why, because he led me to do it; he must first have shown me my need of him, or else I should never have sought him; he must have shown me his preciousness, or I never should have thought him to be worth seeking;” and at once I saw the doctrines of grace as clearly as is possible. God must begin. Nature can never rise above itself. You put water into a reservoir, and it will rise as high as that, but no higher if left alone. Now, it is not in human nature to seek the Lord. Human nature is depraved, and therefore, there must be the extraordinary pressure of the Holy Spirit put upon the heart to lead us first to ask for mercy. But note, we do not know anything about that, while the Spirit is operating; we find that out afterwards. We ask as much as if we were asking on our own behalf. Our business is to seek the Lord as if there were no Holy Spirit at all. But although we do not know it, there must always be a previous motion of the Spirit in our heart, before there will be a motion of our heart towards him.

No sinner can be beforehand with thee, Your grace is most sovereign, most rich, and most free.

7. Let me give you an illustration. You see that man on his horse surrounded by a body of troops. How proud he is, how he reins up his horse with conscious dignity. Sir, what have you got there? What are those despatches you treasure up with so much care? “Oh, sir, I have that in my hand that will vex the church of God in Damascus. I have dragged the fellows into the synagogue, both men and women; I have scourged them, and compelled them to blaspheme; and I have this commission from the high priest to drag them to Jerusalem, that I may put them to death.” Saul! Saul! have you no love for Christ? “Love for him! No. When they stoned Stephen, I took care of the witnesses’ clothes, and I rejoiced to do it. I wish I had had the task of crucifying their Master, for I hate them with perfect hatred, and I breathe out threatenings and slaughter against them.” What do you say of this man? If he is saved, will you not grant that it must be some Divine sovereignty that converts him? Look at poor Pilate, how much there was that was hopeful in him. He was willing to save the Master, but he feared and trembled. If we had had our choice, we would have said, “Lord, save Pilate, he does not want to kill Christ, he labours to let him escape, but kill the bloodthirsty Saul, he is the very chief of sinners.” “No,” says God, “I will do as I wish with my own.” The heavens open, and the brightness of glory descends—brighter than the noonday sun. Stunned with the light he falls to the ground, and a voice is heard addressing him, “Saul, Saul, why do you persecute me? it is hard for you to kick against the goads.” He rises up; God appears to him: “Lo, I have made you a chosen vessel to bear my name among the Gentiles.” Is not that sovereignty—sovereign grace, without any previous seeking? God was found by him who did not seek for him; he revealed himself to one who did not ask for him. Some will say, that was a miracle; but it is one that is repeated every day in the week. I knew a man once, who had not been to the house of God for a long time; and one Sunday morning, having been to market to buy a pair of ducks for his Sunday dinner, he happened to see a house of God opened as he was passing by. “Well” he thought, “I will hear what these fellows are up to.” He went inside; the hymn that was being sung struck his attention; he listened to the sermon, forgot his ducks, discovered his own character, went home, and threw himself upon his knees before God, and after a short time it pleased God to give him joy and peace in believing. That man had nothing in him to begin with, nothing that could have led you to imagine he ever would be saved, but simply because God would have it so, he struck the effectual blow of grace, and the man was brought to himself. But we are, each of us who are saved, the very people who are the best illustrations of the matter. To this day, my wonder is, that the Lord should have ever chosen me. I cannot figure it out; and my only answer to the question is, “Even so, Father, for so it seemed good in your sight.”

8. I have now, I think, stated the doctrine fairly plainly. Let me only say a few words about it. Some people are very much afraid of this truth. They say, “It is true, I dare say, but still you ought not to preach it before a mixed assembly; it is very well for the comfort of God’s people, but it is to be very carefully handled, and not to be preached on publicly.” Very well, sir, I leave you to settle that matter with my Master. He gave me this great book to preach from, and I cannot preach from anything else. If he has put anything in it you think is not fit, go and complain to him, and not to me. I am simply his servant, and if his errand that he sent me on is objectionable, I cannot help it. If I send my servant to the door with a message, and he delivers it faithfully, he does not deserve to be scolded. Let me have the blame, not the servant. So I say; blame my Master, and not me, for I am only proclaiming his message. “No,” one says, “It is not to be preached.” But it is to be preached. Every word of God is given by inspiration, and it is profitable for some good end. Does not the Bible say so? Let me tell you, the reason why many of our churches are declining is just because this doctrine has not been preached. Wherever this doctrine has been upheld, it has always been “Down with Popery.” The first reformers held this doctrine and preached it. Well said a Church of England divine to some who railed at him, “Look at your own Luther. Do you not consider him to be the teacher of the Church of England? What Calvin and the other reformers taught is to be found in his book upon the freedom of the will.” Besides, we can point you to a string of ministers from the beginning even until now. Talk about apostolic succession! The man who preaches the doctrines of grace has an apostolic succession indeed. Can we not trace our pedigree through a whole line of men like Newton, and Whitfield, and Owen and Bunyan, straight on until we come to Calvin, and Luther, Zwingle; and then we can go back from them to Savonarola, to Jerome of Prague, to Huss, and then back to Augustine, the mighty preacher of Christianity; and from St. Augustine to Paul is only one step. We need not be ashamed of our pedigree; although Calvinists are now considered to be heterodox, we are and ever must be orthodox. It is the old doctrine. Go and buy any Puritan book, and see if you can find Arminianism in it. Search all the book stalls over, and see if you can find one large folio book of olden times that has anything in it except the doctrine of the free grace of God. Let this once be brought to bear upon the minds of men, and away go the doctrines of penance and confession, away goes paying for the pardon of your sin. If grace is free and sovereign in the hand of God, down goes the doctrine of priestcraft, away goes buying and selling indulgences and such like things; they are swept to the four winds of heaven, and the efficacy of good works is dashed in pieces like Dagon before the ark of the Lord. “Well,” one says, “I like the doctrine; still there are very few who preach it, and those who do are very high.” Very likely; but I care little what anyone calls me. It means very little what men call you. Suppose they call you a “hyper,” that does not make you anything wicked, does it? Suppose they call you an Antinomian, that will not make you one. I must confess, however, that there are some men who preach this doctrine who are doing ten thousand times more harm than good, because they do not preach the next doctrine I am going to proclaim, which is just as true. They have this to be the sail, but they do not have the other one to be the ballast. They can preach one side, but not the other. They can go along with the high doctrine, but they will not preach all of the Word. Such men caricature the word of God. And just let me say here, that it is the custom of a certain body of Ultra-Calvinists, to call those of us who teach that it is the duty of man to repent and believe, “Mongrel Calvinists.” If you hear any of them say so, give them my most respectful compliments, and ask them whether they ever read Calvin’s works in their lives. Not that I care what Calvin said or did not say; but ask them whether they ever read his works; and if they say “No,” as they must say, for there are forty-eight large volumes, you can tell them, that the man whom they call “a Mongrel Calvinist,” though he has not read them all, has read a very good number of them, and knows their spirit; and he knows that he preaches substantially what Calvin preached—that every doctrine he preaches may be found in Calvin’s Commentaries on some part of Scripture or other. We are TRUE Calvinists, however. Calvin means nothing to us. Jesus Christ and him crucified, and the old fashioned Bible, are our standards. Beloved, let us take God’s Word as it stands. If we find high doctrine there, let it be high; if we find low doctrine, let it be low; let us set up no other standard than the Bible affords.

9. II. Now then for the second point. “There now,” says my ultra friend, “he is going to contradict himself.” No, my friend, I am not, I am only going to contradict you. The second point is MAN’S RESPONSIBILITY. “But to Israel he says, All day long I have stretched out my hands to a disobedient and contrary people.” Now, these people whom God had cast away had been wooed, had been sought, had been entreated to be saved; but they refused and inasmuch as they were not saved, it was the effect of their disobedience and their contrariness. That lies clearly enough in the text. When God sent the prophets to Israel and stretched out his hands, what was it for? What did he wish them to come to him for? Why, to be saved. “No,” one says, “it was for temporal mercies.” Not so, my friend; the verse before is concerning spiritual mercies, and so is this one, for they refer to the same thing. Now, was God sincere in his offer? God forgive the man who dares to say he was not. God is undoubtedly sincere in every act he does. He sent his prophets, he entreated the people of Israel to lay hold on spiritual things, but they refused, and though he stretched out his hands all the day long, yet they were “a disobedient and contrary people,” and refused to have his love; and on their own head rests their blood.

10. Now let me notice the wooing of God and of what sort it is. First, it was the most affectionate wooing in the world. Lost sinners who sit under the sound of the gospel are not lost for the lack of the most affectionate invitation. He says God stretched out his hands. You know what that means. You have seen the child who is disobedient and will not come to his father. The father puts out his hands, and says, “Come, my child, come; I am ready to forgive you.” The tear is in his eye, and his heart moves with compassion, and he says, “Come, come.” God says this is what he did—“he stretched out his hands.” That is what he has done for some of you. You who are not saved today are without excuse for God stretched out his hands to you, and he said, “Come, come.” Long have you sat beneath the sound of the ministry, and it has been a faithful one, I trust, and a weeping one. Your minister has not forgotten to pray for your souls in secret or to weep over you when no eye saw him, and he has endeavoured to persuade you as an ambassador from God. God is my witness, I have sometimes stood in this pulpit, and I could not have pleaded harder for my own life than I have pleaded with you. In Christ’s name I have cried, “Come to me all you who are weary and heavy laden, and I will give you rest.” I have wept over you as the Saviour did, and used his words on his behalf, “Oh Jerusalem, Jerusalem, how often would I have gathered your children together as a hen gathers her chicks under her wings, and you refused.” And you know that your conscience has often been touched; you have often been moved; you could not resist it. God was so kind to you; he invited you so affectionately by the Word; he dealt so gently with you by his providence; his hands were stretched out, and you could hear his voice speaking in your ears, “Come to me, come: come, now let us reason together; though your sins are as scarlet they shall be as wool; though they are red like crimson they shall be whiter than snow.” You have heard him cry, “Ho every one who thirsts, come to the waters.” You have heard him say with all the affection of a father’s heart, “Let the wicked forsake his way and the unrighteous man his thoughts, and let him turn to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.” Oh! God does plead with men that they would be saved, and this day he says to every one of you, “Repent, and be converted for the remission of your sins. Turn to me. Thus says the Lord of hosts; consider your ways.” And with love divine he woos you as a father woos his child, putting out his hands and crying, “Come to me, come to me.” “No,” one strong-doctrine man says, “God never invites all men to himself; he invites only certain characters.” Stop, sir, that is all you know about it. Did you ever read that parable where it is said, “My oxen and my fatlings are killed, and all things are ready: come to the marriage.” And those who were bidden refused to come. And did you ever read that they all began to make excuse, and that they were punished because they did not accept the invitations? Now, if the invitation is not to be made to anyone, but to the man who will accept it, how can that parable be true? The fact is, the oxen and fatlings are killed; the wedding feast is ready, and the trumpet sounds, “Ho every one who thirsts, come and eat, come and drink.” Here the provisions are spread, here is an all sufficiency; the invitation is free; it is a great invitation without restriction. “Whoever will let him come and take of the water of life freely.” And that invitation is couched in tender words, “Come to me, my child, come to me.” “All day long I have stretched out my hands.”

11. And note again, this invitation was very frequent. The words, “all the day long,” may be translated “daily”—“Daily I have stretched out my hands.” Sinner, God has not called you once to come, and then let you alone, but every day he has been after you; every day your conscience has spoken to you; every day providence has warned you, and every Sunday the Word of God has wooed you. Oh! how much some of you will have to account for at God’s great judgment bar! I cannot read your character now, but I know there are some of you who will have a terrible account at last. All the day long God has been wooing you. From the first dawn of your life, he wooed you through your mother, and she used to put your little hands together, and teach you to say,

Gentle Jesus meek and mild, Look upon a little child, Pity my simplicity; Suffer me to come to thee.

And in your boyhood, God was still stretching out his hands after you. How your Sunday School teacher endeavoured to bring you to the Saviour! How often your youthful heart was affected; but you put all that away, and you are still untouched by it. How often did your mother speak to you, and your father warn you; and you have forgotten the prayer in that bedroom when you were sick, when your mother kissed your burning forehead, knelt down and prayed to God to spare your life, and then added that prayer, “Lord, save my boy’s soul!” And you remember the Bible she gave you, when you first went out as an apprentice, and the prayer she wrote on that yellow front leaf. When she gave it, you did not perhaps know, but you may know it now; how earnestly she longed after you, that you might be formed anew in Christ Jesus; how she followed you with her prayers, and how she entreated with her God for you. And you have not yet surely forgotten how many Sundays you have spent, and how many times you have been warned. Why you have had wagon loads of sermons wasted on you. A hundred and four sermons you have heard every year, and some of you more, and yet you are still just what you were.

12. But sinners, sermon hearing is an awful thing unless it is blessed to our souls. If God has kept on stretching out his hands every day and all the day, it will be a hard thing for you when you shall be justly condemned not only for your breaches of the law, but for your wilful rejection of the gospel. It is probable that God will keep on stretching out his hands to you until your hairs grow grey, still continually inviting you: and perhaps when you are nearing death he will still say, “Come to me, come to me.” But if you still persist in hardening your heart, if still you reject Christ, I beseech you let nothing make you imagine that you shall go unpunished. Oh! I do tremble sometimes when I think of that class of ministers who tell sinners that they are not guilty if they do not seek the Saviour. How they shall be found innocent at God’s great day I do not know. It seems to be a fearful thing that they should be lulling poor souls into sleep by telling them it is not their duty to seek Christ and repent, but that they may do as they like about that, and that when they perish they will be none the more guilty for having heard the Word. My Master did not say that. Remember how he said, “And you, Capernaum, which is exalted to heaven, shall be brought down to hell: for if the mighty works, which have been done in you, had been done in Sodom, it would have remained until this day. But I say to you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for you.” Jesus did not speak like that when he spoke to Chorazin and Bethsaida; for he said, “Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.” It was not the way Paul preached. He did not tell sinners that there was no guilt in despising the cross. Hear the apostle’s words once more: “For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape, if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard him.” Sinner, at the great day of God you must give an account for every warning you have ever had, for every time you have read your Bible, indeed, and for every time you have neglected to read it; for every Sunday when the house of God was open and you neglected to avail yourself of the opportunity of hearing the Word, and for every time you heard it and did not apply it. You who are careless hearers, are tying faggots for your own burning for ever. You who hear and immediately forget, or hear with levity, are digging for yourselves a pit into which you must be cast. Remember, no one will be responsible for your damnation but yourself, on the last great day. God will not be responsible for it. “As I live says the Lord”—and that is a great oath—“I have no pleasure in the death of the one who dies, but rather that he would turn to me and live.” God has done much for you. He sent you his Gospel. You are not born in a heathen land; he has given you the Book of Books; he has given you an enlightened conscience; and if you perish under the sound of the ministry, you perish more fearfully and terribly, than if you had perished anywhere else.

13. This doctrine is as much God’s Word as the other. You ask me to reconcile the two. I answer, they do not need any reconciliation; I never tried to reconcile them to myself, because I could never see a discrepancy. If you begin to put fifty or sixty quibbles to me, I cannot give any answer. Both are true; no two truths can be inconsistent with each other; and what you have to do is to believe them both. The saint has the most to do with the first truth. Let him praise the free and sovereign grace of God, and bless his name. The sinner has the most to do with the second truth. Oh sinner, humble yourself under the mighty hand of God, when you think of how often he has shown his love to you, by inviting you come to himself, and yet how often you have spurned his Word and refused his mercy, and turned a deaf ear to every invitation, and have gone your way to rebel against a God of love, and violate the commands of him who loved you.

14. And now, how shall I conclude? My first exhortation shall be to Christian people. My dear friends, I beseech you do not in any way give yourselves up to any system of faith apart from the Word of God. The Bible, and the Bible alone, is the religion of Protestants. I am the successor of the great and venerated Dr. Gill, whose theology is almost universally received among the stronger Calvinistic churches; but although I venerate his memory, and believe his teachings, yet he is not my Rabbi. What you find in God’s Word is for you to believe and to receive. Never be frightened by a doctrine; and above all, never be frightened by a name. Someone said to me the other day, that he thought the truth lay somewhere between the two extremes. He meant well, but I think he was wrong. I do not think the truth lies between the two extremes, but in them both. I believe the higher a man goes the better, when he is preaching the matter of salvation. The reason why a man is saved is grace, grace, grace; and you may go as high as you like there. But when you come to the question as to why men are damned, then the Arminian is far more right than the Antinomian. I do not care for any denomination or party, I am as high as Huntingdon upon the matter of salvation, but question me about damnation, and you will get a very different answer. By the grace of God I ask for no man’s applause, I preach the Bible as I find it. We go astray when the Calvinist begins to meddle with the question of damnation, and interferes with the justice of God; or when the Arminian denies the doctrine of grace.

15. My second exhortation is,—Sinners, I beseech every one of you who are unconverted and ungodly this morning, to put away every form and fashion of excuse that the devil would have you make concerning your being unconverted. Remember, that all the teaching in the world can never excuse you for being enemies of God by wicked works. When we beseech you to be reconciled to him, it is because we know you will never be in your proper place until you are reconciled. God has made you; can it be right that you should disobey him? God feeds you every day: can it be right that you should still live in disobedience to him? Remember, when the heavens shall all be a blaze, when Christ shall come to judge the earth in righteousness and his people with equity, there will not be one excuse that you can make which will be valid on the last great day. If you should attempt to say, “Lord, I have never heard the word;” his answer would be, “You heard it; you heard it plainly.” “But Lord, I had an evil will.” “Out of your own mouth I will condemn you; you had that evil will, and I condemn you for it. This is the condemnation, that light is come into the world; and men love darkness rather than light, because their deeds are evil.” “But Lord” some will say, “I was not predestinated.” “What had you to do with that? You did according to your own will when you rebelled. You refused to come to me, and now I destroy you for ever. You have broken my law—on your own head is the guilt.” If a sinner could say on the great day, “Lord I could not be saved anyway;” his torment in hell would be mitigated by that thought: but this shall be the very edge of the sword, and the very burning of the fire—“You knew your duty and you did not do it: you trampled on everything that was holy; you neglected the Saviour, and how shall you escape if you neglect so great a salvation?”

16. Now, with regard to myself; some of you may go away and say, that I was Antinomian in the first part of the sermon and Arminian at the end. I do not care. I beg of you to search the Bible for yourselves. To the law and to the testimony; if I do not speak according to this Word, it is because there is no light in me. I am willing to come to that test. Have nothing to do with me where I have nothing to do with Christ. Where I depart from the truth, cast my words away. But if what I say is God’s teaching, I charge you, by him who sent me, think well on these things, and turn to the Lord with all your hearts. - See more at: http://www.answersingenesis.org/articles/2009/08/17/sovereign-grace-and-mans-responsibility#sthash.r2YLPv8J.dpuf

http://www.answersingenesis.org/articles/2009/08/17/sovereign-grace-and-mans-responsibility