us, and is said unto us, "Save yourselves!" (Neither can the most certain conviction and accurate knowledge of scripture facts or doctrines be any substitute for that vital hold which a living faith takes of salvation in Christ.) When St. Peter used this manner of address to the Jews, "Save yourselves," eight weeks had not yet elapsed since they had seen and crucified the Lord of glory. How plainly does this teach us, not to satisfy ourselves with the most perfect historical knowledge of Christ's sufferings for us, but to consider seriously, how we may come through faith, to actual fellowship in that salvation, which Christ, by his precious death, hath obtained to us! Yet, alas! we are too apt to be contented with a mere knowledge of the fact. Incontrovertibly true as it is that Christ died for all, consequently for us; and that he has in this sense redeemed and purchased us with his most precious blood; still we can never be saved by a mere conviction of the truth of this fact, nor by any mere conception of it, however correct; no, nor by any presumption upon it unsanctioned by the warranty of Scripture. Many, who place the most confident reliance upon being saved by Christ, are often in the very worst condition with respect to any true interest in him. Why? Because their confidence is only carnal imagination or fanatical presumption; for as long as our hearts are not turned to God, but we are strangers to repentance and forsaking of sin; as long as our faith worketh not by love, but we fail in this demonstration of gratitude to our Lord Jesus Christ;-we must remain entire strangers to his salvation, however constantly we attend public worship, or adopt every ordinance of private devotion. Having thus seen who are the persons that need this salvation, we consider, II. How IT IS CONFErred. As the salvation itself is glorious, so is the language in which it is here announced: "Save yourselves!" or, "Allow yourselves to be made happy and blessed." They who have to do this, are of course hitherto unblest and unhappy. And as we are all so by nature, being "all under sin," and holden in its captivity, under the curse of the law and the wrath of God, and remain so, unless we become "servants of God, having our fruit unto holiness;" therefore conscience is ever liable to terror, and often full of it, yea, often, which is more perilous still, it is insensible, and seared as with a hot iron. Thus having no confidence in God, no love to Him, we cannot be said to "call upon him faith fully." If we abide in such a state as this, what are we but slaves during our natural life; and when this life is ended, what remains but tribulation and wrath for ever! The punishment of hell, to all who persist in such a state, is inevitable; (Rom. ii. 9,) for this is to persist in being "children of wrath;" "alienated from the life of God;"" children of the wicked one." Hereby death reigns in us; the world draws us along by evil example, as by a mighty stream, to perdition; while we have nothing but darkness within, around, above, before us. Great, however, as is this wretchedness, equally great, yes, far greater, is the salvation at present within our reach. Unhappy, unblest, unsaved as we may be, God is willing to save and make us happy, if we are willing to look into and appreciate, very differently from what we are doing at present, that great salvation which is described by Christ himself as the "opening of blind eyes, and the turning of men from darkness to light, even from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Him." (Acts xxvi. 18.) See how inconceivably great is that salvation! But great as it is, God imparts it to all who sincerely desire to partake of it; and to them is imputed the all-availing righteousness of the Son of God, for whose sake, and by communion with Him, they become his heavenly Father's chosen and beloved children, and, by the right of children, "obtain" a part in the heavenly "inheritance" of God" with all them that are sanctified." They are privileged even in this world to "draw nigh to him continually" in "the Spirit of adoption," and can now worship him as a "Father," because they are delivered "from an evil conscience." And as heretofore they were the "slaves of sin," so are they now become " blessed "servants of righteousness, over whom neither sin, nor death, nor our adversary the devil," nor his agency in this world or in the next, can any longer have dominion. They may therefore go on their way rejoicing in the power and strength of their common Lord, and have no need to be "afraid with the fear" which torments those who remain willing strangers to God. And as they are "no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," so he is daily preparing them to be made "meet," as they already are in right and title, "for the inheritance of the saints in light." God is "their portion." 66 Such is the great salvation which Christ hath actually ob tained to us, and our possession of it consists primarily in taking hold of that Almighty hand which is stretched out to help and save us, and in allowing that hand to lift us up. God our Saviour hath appointed his sacred ministry for the very purpose that it may be instrumental to this our happiness and blessedness. Besides the preaching and teaching which Christ sends us by his ministers, we have also his written word and ordinances. We have therefore both the way and means of salvation before us; we have also instruction how to use the means, and how to walk in the way. Of both must we immediately, with all possible sincerity and earnestness, avail ourselves. Do you ask how we must begin to do it? We answer with St. Peter, "Repent, and be converted, that your sins may be blotted out." It is only by true repentance, which is a change of the mind, it is only by sincere and heartfelt conversion, that "so great salvation" can be mine and yours. Repentance, true repentance, is ever preceded by brokenness of heart, by contrition of spirit. Of the Jews we here read, that "they were pricked in their heart;” that is, the word preached went to their heart; and they cried out, "Men and brethren, what shall we do?"— Peter's address was instrumental to this preparation of heart; he had represented to them the grievous sin they had committed against the Messiah, with the sacred benefit arising from his sufferings; and they were affected by it to the most serious alarm about their own salvation, so that despairing entirely of themselves and of their best performances, they were on the stretch to know how they themselves might return into favour with God. The same experience, O man, whoever thou art, must be thine also. For though thou hast not personally "killed" either with thine own hands, or with the voice of thy suffrage, "the Prince of Life,” thou canst not but acknowledge that thy sins have virtually crucified him afresh. This is reason enough why thou shouldst feel alarm at the displeasure of God, and inquire, "What shall I do?" Be ready then to surrender thyself entirely to him, and leave it to his good pleasure how to deal with thee. O do not think that such a wounded state of heart consists in having a few transient thoughts and slight impressions of our depraved and ruined condition! We must be made truly sensible of our guilt and corruption, so as to bring the matter seriously before God, and to say, "thus, and thus have I sinned!" (Josh. vii. 20.) We must assume no disguise to our poverty, shame, and nakedness; all confidence in natural virtue and good deeds must "What be utterly renounced, and our simple inquiry must be, shall we do?" Or, "What must I do to be saved?" The apostle's requirement to" repent," is also God's requirement, and means such a genuine change of heart and sentiments, as will be produced by duly considering the Divine law, listening to the voice of conscience, trembling at the righteous displeasure of God, and sincerely sorrowing that we have so wretchedly requited his most gracious and faithful love. Hence we learn to acknowledge and ever humbly to feel our sin and guilt before him; we regard ourselves as the unworthiest of his creatures, as persons who deserve nothing but shame, rebuke, and punishment. Our selfconfidence, our false security, falls away, and is renounced; we desire, we implore forgiveness of sins in the name of Jesus Christ; we call upon him as our Mediator. Through the knowledge of Him we become justified, (Isai. liii. 11;) by faith in Him we receive the Holy Spirit to govern, remind, rebuke, admonish instruct, and comfort us all our days. This is indeed to be helped with "saving help;" this is to be "saved;" called with a holy calling, not according to our works, but according to our heavenly Father's own purpose and grace, "which was given us in Christ Jesus before the world began." (2 Tim. i. 9.) Then are our sins of every name forgiven; then is Christ Jesus known by us as having come into the world to save sinners. Only so much depends on our apprehending this most important matter rightly, that we must notice more particularly, III. THE MANNER OF APPROPRIATING THIS SALVATION. This is intimated in the text, "Save yourselves!" which does not mean, "Save yourselves" actually, or absolutely; but "be ye saved," or "allow yourselves to be saved." For man is so ruined, that he cannot really help or save himself. The work is of God; conversion is His vouchsafement, (Acts ii. 47;) neither can we help Him at all in it, however we may interrupt and mar his work. We might as soon expect a slumbering man to stand, or a lawful captive lawfully to deliver himself, or a dead man to wake himself to life, as expect that we can, by our own natural strength and good works, arise to spiritual liberty and life, and really save ourselves. Place therefore no confidence in any thing short of God, who alone can deliver and save. Whoever then is concerned for his redemption and salvation, let him apply at once to God by earnest prayer, and ask for the increased influence of his Holy Spirit. As our salvation begins in the light and strength of Him who prevents us all with this gracious favour, so we must now submit ourselves entirely to his guidance and governance; wait upon him perpetually in retirement, secret prayer, and devout meditation; lay open all our sin and confusion before him, and take good care never to disturb or mar His work. (For we should remember, that God is graciously healing us, whatever be his dealings with us.) Now as many an irrational brute, however naturally ferocious, will become submissive and quiet enough to have a thorn drawn from its foot, and the wound dressed and healed,* why then should not we also as readily and willingly suffer God himself to do with us whatever he will? If we are not delivered and saved, the failure can never be attributed to the faithful Creator God our Saviour, who declares himself able and willing to do whatever is needful for us; and who asks nothing of us, but that we cease from walking contrary to him, and surrender ourselves wholly to the care, guidance, and governance of his Holy Spirit. For He" will have all men to be saved, and to come to the knowledge of the truth;" therefore is it with perfect justice that he will say to the impenitent, "disobedient and stiff-hearted," +"Ye would not!" I therefore call upon you now, with the same beseeching exhortation which the apostle used, "Suffer yourselves to be delivered and saved!" "Why will ye die?" Why will ye not allow yourselves to be "reconciled to God?§ Behold, even now, in this your day," God is willing to SAVE you! O, avail yourselves of the present occasion for that purpose! Who knoweth how much longer his hand shall be stretched out to you for peace? O, that my entreaty may be accepted by some of you! even as St. Peter's entreaty was accepted by many. O that in like manner, this day, some souls may be added to Christ and to his church! Verily their names would immediately be legible in the book of life. Behold, my brethren, at this moment, "the kingdom of God is come upon you!"|| Follow the attractive influence of its grace. Hearken to the voice of that grace. Confer no more with flesh and blood. Look not on the multitude of the disobedient. Ye that, under the displeasure of God, may well be suffering enough at present, * A remarkable instance of this occurred at the London Zoological Gardens, where a tiger that had been wounded in the foot by another in the adjoining den, patiently submitted to its regular dressing. Ezek. ii. 4; Isa. xxx. 1; Matt. xxiii. 37. || Luk. xi. 20. |