Sermons: Selected from the Papers of the Late Rev. Clement Bailhache. Clement Bailhache
they must be saved to holiness; they must be sanctified as well as forgiven. The result cannot be otherwise for those who truly believe in the sacrifice of Christ as thus explained. Holiness and love, the two great elements of the character of God; these are expressed in the cross, and they must be reproduced in the character of those for whom the cross does its appointed work. How can we believe, as the cross teaches us to believe, in God’s hatred to sin, without feeling that we must hate it also, and, hating it, must forsake it? And how can we believe, as the cross teaches us to believe, in the love which has obtained our salvation, without giving our own love as a genuine, though feeble, return? Let a man, struggling with the sins which he condemns, but which he cannot shake off, learn that the Son of God came into the world to die for him; and he will find in that revelation a strength for conflict with sin which he never had before. Speak to him of the beauty and dignity of the law, of the righteousness of God’s claims, of the penalties of transgression; and, though his conscience may assent to all you say, his heart will not yield. Can he refuse when he sees Jesus on the cross, and knows what, for him, that spectacle means? The cross is an argument presented to his reason, his conscience, his will, his heart, his whole being; nay, it is more than an argument, it is an appeal; and the response must be: “We love Him because He first loved us.” “The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him who died for them, and rose again.”
And now it only remains to be said that this Propitiation is needed by all, that it is sufficient for all, and that it is free to all. Let all receive it.
III.
FAITH IN THE SAVIOUR.
“Believe on the Lord Jesus Christ, and thou shalt be saved.”—Acts xvi. 31.
A startling providential dispensation was one of the means by which the spiritual nature of this jailer was roused. Only one, effectual so far as it went, but not complete in itself. It was preparatory and auxiliary to the action of the Holy Spirit, the instrument by which the Spirit did His special work of convincing the man of sin. Thus it is that outward events and circumstances are made to co-operate with God in the conversion of a soul. The way in which the Spirit works is a mystery, akin to that in which one human mind acts upon another. But the means of this spiritual action is no mystery. We use speech, external appliances of various kinds; the Divine Spirit does the same. In the case of the jailer he employed the earthquake together with the calm faith, the perfect serenity, of the apostles at a moment which was to himself a moment of terror, and which would also have been a moment of terror to them had they not been the Christians they were. A great joy; a great sorrow, commotion, loss, alarm, the apparent nearness of death; daily mercies, the “means of grace,” the Word of God, the ministry of the gospel—through all these the Spirit works. They are powerless in themselves; they can only become mighty as used by Him.
It is obvious at a glance that this man’s spiritual nature was roused. Spiritual realities burst in upon his mind in all their awful momentousness. His whole soul was suddenly concentrated in a sense of his ruin. Hence the short, sharp question—the question which sprung from an inward agony—“What must I do to be saved?” That question must be answered, if it can be—answered on the instant! There is a tremendous depth of meaning in it. It is as though a lightning flash had in a moment illuminated the man’s whole spiritual condition, bringing out every feature of it into startling distinctness. All the fears and the aspirations of his immortal being are here; his past life with all its sin, his remorse, his dread of judgment, his terror in the presence of God—all are here; he feels himself to be a lost man. How can he be saved?
In his question there is no hint of self-righteousness or of self-confidence, or even of the remotest hope in himself. He does not ask, like “the young man in the gospel,” “What good thing must I do that I may inherit eternal life?” The question of the young man is leisurely; the question of the jailer is hurried, under the feeling that there is not a moment to be lost. Helpless and hopeless, he wants but one thing, and that is to be “saved.” Of course his “What must I do?” indicates that he is willing and ready to comply with any possible terms; yet it is not a question of conscious strength—it is rather the question of despair.
Such a question shows that a great point—an essential point—had been gained. The gospel is a sovereign remedy designed and constructed to meet a desperate case. Not only do they that are whole stand in no need of a physician, but wherever there lingers an idea of spiritual strength, or a dream, of self-righteousness, the condition necessary for the reception of such a salvation as that which the gospel proclaims is entirely wanting. Christ is an exclusive Saviour, and “looking to Him” is an exclusive hope.
“What must I do to be saved?” Clear, quick, unhesitating, comes the answer of Paul: “Believe on the Lord Jesus Christ, and thou shalt be saved.” Both the question and the answer strike the point—the centre of the soul’s supreme need, and the centre of the gospel message.
This answer of Paul’s is not simply his own. It is the answer of God to every man who wants to know how he can be saved. It is the answer of the whole Bible. It is the pre-eminently, distinctively Christian answer. All revelation has one great object—Jesus Christ, promised, announced, expected, seen by faith beforehand; then Jesus Christ actually come, His life told, His mission developed, Himself presented to the world as the one and only Name whereby men can be saved;—always Jesus Christ. Patriarchs and prophets, Moses and David, Christ Himself, His apostles and disciples after Him, the whole Church—all unite to say to the awakened soul: “Believe on the Lord Jesus Christ, and thou shalt be saved.”
But this answer, though not Paul’s alone, is nevertheless his in such a sense that an immense weight belongs to it. What does Paul himself understand by it? We know something of his experience, and that will tell us the meaning of these words as spoken by him. He spake that which he knew, and testified that which he had seen. He felt that he could offer to the spiritual need of every man that which had so fully met his own.
Read Paul’s life. Read his epistles. You see at a glance what Christ was to him—a Redeemer. And what to him was the very centre of Christian truth? “Christ crucified.” He had been so roused as to see clearly the relation between himself and God. The true sense of sin had been awakened within him. No man had made more strenuous efforts to obtain justification by the works of the law than he had; and no man had more deeply realised his helplessness. How does he describe the struggle? “I had not known sin, but by the law. … When the commandment came, sin revived, and I died. … Sin, taking occasion by the commandment, deceived me, and by it slew me. … That which I do I allow not: for what I would, that do I not; but what I hate, that do I. … I know that in me (that is, in my flesh) there dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. … O wretched man that I am! who shall deliver me from the body of this death?”
“I thank God, through Jesus Christ our Lord.”
We all know how God arrested, overcame, and subdued him, by showing him in that same “Jesus Christ our Lord” the mystery of the Divine love. God taught him that he must no longer expect righteousness and eternal life to come from his own works, to be wrought by his own strength. Eternal life is the free gift of God. Look to the cross! Listen to the Spirit! Learn in “the folly of the cross” to adore the wisdom and the power of God—a forgiveness that glorifies justice as well as mercy; a forgiveness that kills sin as well as removes its penalty; a salvation that harmonises man with God as well as forgives him; a salvation that implies a perfect holiness, the motive being love, and the effectual power being that of the Holy Spirit. Deep as his want had been, it was now completely met by the revelation of the Saviour. To that revelation his response was prompt, complete, irrevocable. He says that it was as though scales had fallen from his eyes, this disclosure of the Divine plan of salvation to his mind. It was full of light, full of mercy.