A SERMON, BY THE REV. WILLIAM JAY. PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY EVENING, JAN. 5, 1840. "Behold, now is the day of salvation."--2 Cor. vi. 2. OUR world is full of wonders, and agitations, and enticements: a thousand voices are endeavouring to arouse and to secure our attention. The broachers of error, the heralds of vice, the votaries of dissipation, the advocates of science, are all inviting and awakening regard; and 'Lo, here!' and 'Lo, there!' is heard in every quarter. Among all these claims and these addresses, my brethren, we break in upon you, this evening, with a Divine commission-a holy remonstrance, and a heavenly announcement. "Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Behold, now is the accepted time: behold, now is the day of salvation." ye 66 tion from the dead, and His being crowned with glory and honour. The "time" when God " accepts" the supplications of sinners in His name. And the "time" when sinners "accept" the Divine mercy, are made "willing in the day of His power," and are induced to submit themselves to the righteousness which is of God. "Behold, now is the day of salvation." When a season is named by anything which peculiarly and supremely abounds in it, (and this is often the case) we need not wonder that the apostles should call the Gospel "the day of salvation;" because salvation is its design, its grand aim, all its business, and its supreme distinction and glory. "Behold, now is the day of salvation." The words immediately preceding the text are these; "We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain." The words "with Him" are supplied, and, we think, very improperly. "We then, as workers together, beseech you also that receive not the grace of God in vain." "The grace of God" here means the Gospel; the "receiving it in vain" means the receiving it ineffectually, or for no experimental or practical purpose. Against this St. Paul says, that, as ministers, they jointly entreat and warn. For the privilege is infinite; and the danger of losing the season in which the blessing can be realised, is great and awful. "For He saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee. Behold, now is the accepted time." There are three ways of understanding this. The "time" in which He was "accepted" as Mediator between God and man; "loving us, and giving Himself for us, as an offering and sacrifice to God for a sweet smelling savour;" evinced by His resurrec VOL. XIII. There are three things here, my brethren, which we shall endeavour briefly to explain and improve; the blessing-the period-and the attention. The blessing-"salvation;" this is the first: the period" the day of salvation;" this is the second: the attention--" behold;" this is the third: for you cannot imagine that God has employed this in vain, or that we should pass it over without notice. "Behold, now is the day of salvation." With these reflections we shall dismiss the topics that are appropriate to the season of the year. Only pray, teach us to number our days that we may apply our hearts unto wisdom." " So I. THE BLESSING :-"salvation." Now salvation always refers to some evil. And numberless are the evils which are embattled against man in his passage through this vale of tears, and from which alone he is protected by "the God of salvation, to whom belong the issues from death," and who is therefore called "the Preserver of men." Nor do we wish you, my dear friends, to overlook any of your deliverances from flames, and floods, and accidents, and diseases, and wicked and unreasonable men: but we do not come here only, or principally, to deal with you concerning your poor bodies, and the life that now is. We know that the graves 2 c are ready for you: we know that when "the dust returns to the earth as it was, the spirit will return to God that gave it:" we know that "after death is the judgment:" and we know that you are fallen, and guilty, and depraved, and perishing, and, in yourselves, helpless creatures. "To the law and to the testimony," then let us appeal to the infallible standard of Scripture; and there we shall soon find a deliverance, emphatically called always "salvation,"—"so great salvation;" great—and so great, so inexpressibly great, so inconceivably great, that, compared with it, every other salvation is "nothing, and less than nothing, and vanity." and falling again under the dominion of Now this salvation is not, so to speak, "Buried in sorrow and in sin, Nor is this salvation terminable. Permanency "adds bliss to bliss." The more valuable any possession is, the more alive are you to its stability; and the more miserable you become in proportion as you discover the probability, or the possibility even, of leaving it. Now as to all the treasures we lay up on earth, "moth and rust do corrupt, and thieves break through and steal." The man who is raised up from the borders of the grave, is only reprieved; the sentence is still suspended over him, and he will by and bye hear a voice, saying, "Return, ye children of men.' Hezekiah was recovered of his boil; and he had fifteen years added to his life, and then saw corruption. A captive has been delivered, and yet conquered, and enchained, and enslaved again. How often do we read in the Scriptures of the Israelites being saved from the hands of their enemies, It may therefore be well called a full salvation; for it leaves no evil unremoved, no want unsupplied, no hope unaccomplished. It brings wisdom, righteousness, sanctification, and redemption : it brings a sun in our darkness, a shield in our danger, strength in our weakness, peace in our trouble, joy in our sorrow. It "blesses us with all spiritual blessings in heavenly places in Christ." is "" profitable unto all things, having promise of the life that now is, and of that which is to come." It We feel therefore inclined to use a favourite term with many, and to call it a finished salvation, as well as a full salvation; only we must be allowed to explain the term in our own way. If by "finished salvation" is intended the purchase or the procurement of it, we accede in the fullest manner to the notion; it is thus finished. Jesus said in the garden, "I have finished the work which Thou gavest Me to do;" and when He expired, He said, "It is finished:" nothing more can be added to its perfection; and "the death of Christ," as Watts finely says, still remains— "Sufficient and alone." But as to its actual application, it is not a finished salvation yet: so far from it, the apostle tells the Philippians, that God had begun a good work in them," and would 66 "perform it till the day of Jesus Christ," clearly intimating that till that period it would be imperfect and progressive. The late excellent Dr. Ryland published an admirable sermon some years ago, the title of which was-"Salvation, as to its imputation, finished at the death of Christ, and, as to its application, finished at the death of the Christian." Here was some truth sacrificed to fancy. No, my brethren; it is not entirely true, that salvation is finished as to its application at the death of the Christian. No; his body is the temple of the Holy Ghost; this will be re-edified. No; his body is a part of the Saviour's ransom; and it will be demanded. The Christian is "looking for that blessed hope," when He shall "change his vile body, that it may be fashioned like unto Christ's glorious body." He is to be absolved before the world; he is to be publicly glorified; he is to hear, as an embodied creature, the Saviour's language, "Come, ye blessed of My Father, inherit the kingdom prepared for you before the foundation of the world:" "Well done, good and faithful servant," (the language of free grace) "enter thou into the joy of thy Lord." Therefore you see that this salvation is of Christ; and so entirely, in all its parts and in the whole, in its commencement, progress, and completion, that the apostle told the Jews, "There is salvation in none other; for there is no other name under heaven given among men whereby we must be saved." And our Saviour bears the same testimony of Himself: "I am the way, the truth, and the life; no man cometh unto the Father but by Me." No; "in Him we have redemption through His blood." We are "God's workmanship, created in Christ Jesus unto good works." "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new. "Salvation! Oh! the joyful sound! A sov'reign balm for every wound, But, my brethren, it will be this "joyful sound" only to those who know and feel that they are lost. As to others it will be rather repulsive; because the implication will be felt to be, as it really is, a reflection. But how is it with you? Do you not feel your need of this salvation? Can you deny that you are sinners? and know you not that the soul that sinneth it shall die?" Are you not transgressors ? and need you be told that the curse entered with every breach of the law? and that "cursed is every one that continueth not in all things written in the book of the law to do them?" and that "the wages of sin is death?" and that God is "of purer eyes than to behold iniquity?" You must judge of sin by His nature. Here is a man who will swear twenty oaths; you reprove him for it; 'Oh!' says he, 'there is no harm in this.' You turn to a godly man and say, 'Will you swear? will you call upon God to damn your limbs?' 'No,' says he; he would rather die than he would do it. Here is a drunkard; you reprove him; he mocks at your rebuke. You turn to a good man; you say, 'Will you be a drunkard? will you abuse your reason? will you become a brute? will you abuse the bounties of Divine providence?' 'No,' says he; “I would rather die than I would do so.' Now you see how the very same sin which the wicked trifle with and disregard is felt by the good man; it is offensive to him: and if offensiveto him, with his imperfect holiness, how much more offensive must it be to the holy angels! and if it be offensive to them, how much more offensive must it be to that Being, in whose sight the very heavens are not clean; who is "righteous in all His ways, and holy in all His works;" who is " angry with the wicked every day;" who says, "The wicked shall not stand in My sight; I hate allthe workers of iniquity!" No; you must be saved therefore, or you must perish. And is it not desirable that you should be saved? Would you not be much happier now, if you were delivered from the tyranny of your lusts and passions, and if you could believe that God 66 was pacified towards you for all your abominations," and that you were received into His favour? Can you be happy without this? What, if you missed heaven, where there is "fulness of joy!" What, if you fell into hell, where there is "the worm that dieth not, and the fire that is not quenched!" And is it not attainable, as well as desirable? Is it not "a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners?" Did He not suffer "the just for the unjust, that He might bring us to God?" And is He not an able Saviour, a mighty Saviour, a willing Saviour, whose and who is now saying, "Him that cometh unto Me I will in no wise cast out?" Now let us pass from the blessing to II. THE PERIOD :-from salvation to the day of salvation. "The day of salvation" intends the season of the Gospel dispensation, which had then recently been announced; not exclusive, indeed, as to what went before, but perfective of it, and which is to continue to the end of time. Now the Gospel may well be called, for three reasons, "the day of salvation." lievers were praying for this; and therefore the Church said, "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth, and the salvation thereof as a lamp that burneth." And "the day of salvation" is "now," because it is freely offered. Now let me explain. What I mean is this; that not only is the blessing revealed to your view, but pressed upon your acceptance, and the acceptance of all, without exception. Therefore says the Saviour, “Look`unto Me, and be ye saved, all ye ends of the earth." Never question the sincerity of this invitation and address. When the King made a marriage for His Son, He sent forth His servants, and ordered them to bid as many as they should find to the wedding. There were many who refused to come; but the invitation was as sincere with regard to those who refused, as it was with regard to those who complied. Do not look to me for an expla and every man a liar." The invitation therefore is universal and impartial. "Whosoever will, let Him take of the water of life freely." And well may this be called "the day of salvation," when even "the Gentiles are made partakers of the same body;" when He is not only "the glory of His people Israel," as He was from the beginning, but "a light to lighten the Gentiles;" when He is "for God's salvation to the ends of the earth." Well may it be called "the day of salvation" when He sends forth His servants, saying, "Go ye into all the world, and preach the Gospel to every creature, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." For, first, "the day of salvation" is "now," because it is plainly revealed. It was early announced; it was mentioned even in the garden of Eden. "The seed of the woman shall bruise the serpent's head," was the first ray of that "shining light, which shineth more and more unto the perfect day." The revelation of Him therefore increased with time. Abraham desired to see this; and though he saw it only in type and in promise, he "re-nation of all this; but "let God be true, joiced and was glad." The apostle tells the Hebrews, that the Gospel is not an appendage to Judaism, but the perfection of it; God "having," says he, "provided some better thing for us, that they without us might not be made perfect." And our Saviour, you will remember, is not speaking comparatively with reference to heathenism, but Judaism, when He says to His disciples, "Many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. blessed are your eyes, for they see; and your ears, for they hear." To them a Saviour was far off; He has approached us they saw Him with a veil, in types and ceremonies; we behold Him with open face, and can see all His lovely features. "Of this salvation," the apostle Peter says, "the prophets inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them which have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into." Therefore the ancient be But 66 Again; now is the day of salvation," because it is actually enjoyed. What we mean is, that it is not a future blessing only. Then, that period is deservedly "the day of salvation:" but it is a present benefit; and therefore "now is the day of salvation." Why, the apostle continually addresses Christians as saved already (and there must be a very important sense in which it is true)—"By grace ye are saved." This salvation is ensured as to the whole, and it is begun as to its parts. When Zaccheus heard our Saviour's address," Make haste, and come down, for to-day I must abide at thy house; and he made haste, and came down, and received Him joyfully;" the Saviour said to him,," This day is salvation come to this house." And when you are enabled to believe on the Son of God, | behold, now is the day of salvation." Only and to give yourselves up to Him; when take care, that as Peter says, you are not you can say, Lord, I am Thine; save found among the number of those, who me;" In the Lord have I righteousness and strength;" He says, "This day is salvation come to thy soul." Some of you know (blessed be God!) that this "is the day of salvation." You have experienced it. You have been "called out of darkness into marvellous light." You know, that "blessed are the people that know the joyful sound;" for you "walk in the light of His countenance," "rejoice in Him all the day," and "in His righteousness you are exalted." "behold, and wonder, and perish:" for this will be the case with multitudes. In order that it may not be the case with you, let me call upon you to "behold," and to remember, and admire the goodness of God. If we had been informed that God was going to send His only begotten Son into our world, and that He would "shake the heavens, and the earth, and the sea, and the dry land, and all nations," our guilty consciences would have led us to infer that He would come to punish His enemies, and that He would bring them forth and slay them before His face. But, "be astonished, O heavens! wonder, Ó earth!" "God sent His only begotten Son into the world, not to condemn the world, but that the world through Him might be saved." There is a day of wrath, as well as a day of salvation; and “the wrath of God is revealed from heaven against all unrighteousness and ungodly men." But the design of this revelation is but to prevent the execution of it. The design is to produce fear, that fear may produce flight, and that in your flight you may be directed to "flee for refuge, to lay hold of the hope set before you in the Gospel." There are many more who are enjoying this, besides you; and this adds to your happiness. There are many of God's hidden ones, there are many you know nothing of, who love him and His salvation. And what numbers will be made partakers of this salvation besides, when "a nation shall be born in a day;" when "the nations of them that are saved shall walk in the light of the Lord;" when "He shall sprinkle many nations;" when "all nations shall fall down before Him, and all kings shall serve Him." If only one sinner had been saved, it would have been enough to have immortalized that period to the end of time; yea, and through all eternity. But it is not one, it is not one thousand, it is not one mil- "Behold, now is the day of sallion, but many millions are made partak-vation." And remember, that this ers of this grace. Our Saviour says day, with regard to you personally, is "There is joy in heaven over one sinner only the day of your life; for with you that repenteth." Well, then, with regard the dispensation ceases with life. to such myriads, we repeat what we have what is your life? It is even a vapour, intimated already. The season is named that appeareth for a little time, and then from its subject from its leading, pre- vanisheth away." Is there any thing, vailing subject. Yes; it is "the day of however expressive of brevity and rapisalvation," because salvation is its design, dity, that the sacred writers have not its full importance, its only business, its seized, in order to show the vanity of supreme distinction and glory. There that only period (I mean, the vanity of it are many things, which distinguish the as to duration), upon which you depend day in which we live. It is a day of li-entirely as to your realization of this berality, a day of discovery, a day of the blessing? A dream, a tale that is told, a spread of education, and of the march of intellect, and of new openings for trade and for commerce. But what of all this? This is the grand thing, that the time in which we live, my dear hearers, is" the day of salvation". —a free, full, finished, and eternal salvation. But let us pass from the blessing, and from the period, to— III. THE ATTENTION. "Behold," says God-"behold, now is the accepted time; "And flower of the field, the weaver's shuttle, the flight of the avaricious hungry eagle darting down upon its prey, and the motion of a vessel which proudly sails before the wind: these and many others are the representations given of your "day of salvation," which means the day of your life. "Great God, on what a slender thread Hang everlasting things! The eternal states of all the dead, Upon life's feeble strings." |