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EXHORTATION TO RECEIVE THE BLESSINGS OF THE GOSPEL
WE can never sufficiently admire the condescension and grace of God in noticing such insignificant and worthless creatures as we are. That he should provide for our returning wants, and permit us to ask of him the things we stand in need of, may well excite our deepest astonishment. But that he should be as much interested in our welfare, as if his own happiness and glory depended on it, seems utterly incredible: yet, that this is really the case, is manifest from the earnest invitations and entreaties, which he uses to prevail upon us to accept of mercy. In confirmation of this, we need only notice the passage before us, in which God, with inexpressible affection, labours to awaken the attention of sinners to their own truest happiness, and to bring them to the enjoyment of everlasting salvation.
In his words we may observe,
I. An invitation—
No words could be devised that should more forcibly declare God’s desire for our welfare—
[The blessings of the Gospel are here set forth under the most natural and expressive images. What can be more refreshing than water? more reviving than wine? more nutritious than milk? yet do these but faintly represent the operations of the Gospel on the soul of man. Nor can water or milk be by any means dispensed with; they are altogether necessary for human subsistence: so that on this account also are they fit emblems of spiritual blessings. What would be the state of man if there were no Saviour to atone for him, no Spirit to renew him, no God and Father to preserve and bless him? On the contrary, how revived and animated is he by the promises of pardon and peace, of holiness and glory! Such then are the blessings which God offers to mankind. And to a participation of them he invites every one that thirsteth: every person, whatever have been his character or conduct, is called: if only he thirst, nothing shall be a bar to his acceptance. Yet no man needs to decline the invitation, under the idea that he is not welcome, because he does not thirst enough: if he be willing, that is sufficient [Note: So St. John expounds the passage, Rev_22:17.]. Nor need any one he discouraged at the thought that he has nothing wherewith to purchase these benefits: for though they are to be bought, it is “without money and without price;” and therefore they “who have no money” are particularly specified in the invitation. Indeed, if any man bring a price in his hand, he shall surely go empty away: Christ has paid the price; nor can we obtain any thing, unless we be willing to receive it as the free gift of God through Christ.
The earnestness with which God entreats us to accept these blessings, is well worthy of our notice. He personates a herald standing in the place of public concourse, and, in the accustomed manner, calling the attention of all around him. He then expatiates on the blessings which he is ready to communicate, and the terms on which he will bestow them: he describes the persons to whose necessities the blessings are suited, and to whose indigence the terms are more especially adapted: and then, as though he were determined to take no refusal, he cries, “Come,” “come,” “come!”]
And shall we despise such a gracious invitation?
[Let us but contemplate the blessings we are invited to partake of: how rich, how suitable, how necessary! — — — Let us reflect on the terms on which they are offered: can any thing be more reviving? — — — Let us recollect who it is that calls us: Is he used to mock his people? or is he incapable of supplying all their wants? — — — Let us consider his description of the persons invited: can any thing be more encouraging? and shall we not be inexcusable if we turn a deaf ear to such entreaties? — — —]
But God, knowing our extreme backwardness to go to him, urges us yet further by,
II. An expostulation—
Our infatuation justly calls for a severe reproof—
[The contemners of God’s invitations may be comprised under two classes, the worldly-minded, and the self-righteous. Both of these despise the offers of the Gospel; the one, because they have no relish for spiritual things; the other, because they think they already possess them: the one find their happiness in the pursuit and enjoyment of earthly things; the other in self-applauding reflections on their own goodness. But we may appeal to both, whether they have ever attained any abiding satisfaction in their respective courses? Have pleasures, riches, or honours ever proved a source of solid peace? Are they “bread” proper for the soul? Does not the comfort, derived from such things, fail us in the hour that we most need it? And will any satisfaction arise from the remembrance of them, when we stand at the bar of judgment? Nor however laudable the conduct of the self-righteous may be in the sight of men, can it yield them the comfort they aspire after: it cannot satisfy either God or their own consciences; not God, because it does not fulfil the demands of his Law; not themselves, because they never can know that they have done enough to procure them acceptance with God: in the midst of all their boasted confidence, they have many misgiving fears lest they should have laboured for nought, and “spent their money for that which is not bread.”
To impress this thought on our minds, God contrasts the blessings ho offers with those which we foolishly prefer. He calls them “good,” and declares that they will “delight the soul with fatness.” And are they not good? What so worthy of this character, as a free and full pardon to the guilty; a peace that passeth all understanding to the troubled; renewed strength to the weak; and everlasting glory to the lost? Can these be received into the soul, and not comfort it? or can they be promised to us by a faithful God, and not satisfy the mind? Surely they are “meat indeed, and drink indeed;” nor can they fail of filling us with “joy unspeakable and glorified.”]
Let us then call ourselves to an account for our conduct—
[Who amongst us has not had abundant experience of the insufficiency of every thing except the Gospel, to make us happy? And shall we yet persist in our error? shall we never cease to “hew out to ourselves broken cisterns,” when we may have access to “the fountain of living waters?” shall we still grasp at a shadow, while we lose the substance? — — — “Wherefore” act we thus? What reason can we assign to ourselves for such obstinacy? and what shall we assign to God, when he shall interrogate us respecting it in the day of judgment? shall we plead a want of information? God has informed us. Shall we say that the blessings of salvation were out of our reach? God has freely offered them to every one of us: nor can any thing but a deliberate rejection of his mercy ever finally destroy us — — —]
Lest any thing should be wanting to affect our hearts, God confirms his invitation with,
III. A promise—
There is not any thing which God will not do for those who obey his call—
[Whatever a carnal man may enjoy, he has no right or title to eternal life. On the contrary, whatever a spiritual man may want, this privilege he shall assuredly possess, “his soul shall live.” Nor shall this life be terminated like the life of the body; for God will make a covenant with him, “an everlasting covenant,” a “covenant ordered in all things and sure;” so that every thing necessary for the maintaining and perfecting of this life shall be secured to him. And as the rather gave unto his Son “the sure mercies of David” by raising him from the dead, and setting him at his own right hand in heaven [Note: Act_13:34.], so will he bestow on his believing people every thing that he ever promised unto his Church. Notwithstanding he may suffer them for a time to be reduced to a most forlorn and desperate condition, as was the state of Christ when enclosed in the tomb, his mercies shall be “sure” to all his seed, and every soul amongst them shall in due season be exalted to a throne of glory in heaven.
Lest we should still remain unmoved, God calls our attention to this promise, repeating his entreaties with all the energy and affection that words can express. “Hearken,” says he, ‘as to a distant sound which you are solicitous to hear: hearken “diligently,” not suffering any thing to divert your attention for one moment: “incline your ear” as one that is afraid of losing a single word that is spoken to him: “hear,” determining to judge with candour, and to follow the dictates of sound wisdom. Do this,’ says God, ‘and the promise shall be yours: I pledge myself by covenant and by oath that your soul shall live, and that nothing that is good shall be wanting to you either in time or in eternity.’]
How incurably obstinate then must we be, if such accumulated means be used in vain!
[Is the life of the soul a matter of such indifference, that a promise of it shall have no effect on our minds? Shall God engage himself to us by covenant and by oath to supply all our need both of body and soul, and shall we account his word unworthy of our attention? — — — Who ever experienced his blessings, and found them of no value? or whom has he ever deceived, that we dare not trust him? — — — Let us at least remember what an alternative we prefer; we reject life, and happiness, and glory, and embrace death and misery as our eternal portion — — — O that God might prevail at last! that we might now accept his gracious offers; and be made partakers of present and everlasting felicity!]