THE SOWER. A SERMON BY THE LATE JOHN DANE PLAYER, OF SAFFRON WALDEN,* PREACHED AT HAMPSTEAD, My fellow-sinners, I purpose addressing you this evening from that important question which you may find in the ninth chapter of Job, second verse-"How should man be just with God?" Wherever I may be called to speak in the name of the Lord, I can never satisfy my conscience without setting forth the fallen state of man by nature, and the way of salvation by Jesus Christ. Whatever else is omitted, these truths should always be brought forth; for, though the knowledge of other doctrines (of equal importance in themselves) be not essential to a state of grace, yet these must be known to constitute a real Christian. And though there is a great diversity in the family of God, yet all are convinced of their fallen state and their need of salvation. The first lesson the Holy Ghost teaches them is, that they are lost, and that their ruin is total. This raises the inquiry in their minds-"How shall man be just with God?" And, when reflecting on His character, they have no rest until the plan of salvation is opened up to their mind, and is in some measure understood by them; and, after they have understood, and by faith entered into, the covenant plan, they find it necessary every day, and all the day, to have their attention directed to these important verities. The question now read comprehends these truths, and cannot be opened without reference to them. Leaving the immediate occasion of its being asked (which referred more particularly to the situation and circumstances of Job), we will endeavour, first, to show the import of the question; secondly, the apparent difficulties in the way of the justification of man ; thirdly, the answer the Gospel gives to the inquiry. First, as to the import of the word. It is not asked, "How shall innocent beings be accepted with their Maker?" Having never sinned, God must approve them, and look upon them with complacency. It is not asked, "How shall man be just with his fellow-creatures ?" for, if he be honest, and his character be * J. D. Player was born at Saffron Walden, in 1800. When twenty years of age he began to preach. In 1822, he built a chapel, in which he laboured with much success as pastor until his death, in 1850. For sixteen years after the erection of the chapel he gave his services gratuitously, supporting himself and family by his own exertions as an attorney at-law. No. 69, NEW SERIES, SEF TEMPER, 1884. S 2 upright before men, he is sure to be respected by them. But it is asked, "How shall fallen man be just with Him who is of purer eyes than to behold iniquity? How shall a fallen sinner, who has rebelled against heaven-how shall he be accepted of Him whose character and nature is righteous, and who cannot act inconsistently with Himself? But, secondly, we will state the apparent difficulties in the way of a sinner's justification before God; and they appear first to arise from the character of God and the nature of His law. It is most important that we should be acquainted with the character of God and with His holy law; and unless we are, we cannot answer this question in a manner the Scriptures will allow. It is enough for our present purpose to say that God is perfectly righteous and perfectly holy-so righteous that He cannot do that which is wrong, and so holy that He cannot but do that which is right. His righteousness binds Him not to pass a transgression without punishing the transgressor, nor clear him who has broken the rule He has given. The sinner has lifted up his arm against the authority of his Maker, but this righteous Governor cannot suffer His law to be violated with impunity. He cannot pronounce the ungodly justified without the intervention of a Substitute; if He could, the crucifixion of Christ would be an unjust thing. Can He, then, acquit the evil that He hates, or justify that which He looks upon with the utmost abhorrence? And, as the consistency of His character and the perfection of His nature are exhibited as presenting obstacles to the justification of a sinner, so also does the nature of the law He has given. It is perfectly consistent for rational beings to obey Him who called them into existence; and the substance of His law is found in our Lord's word, "Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength, and thy neighbour as thyself." What is required in these words but a principle of purity; in other words, perfect love to God, and perfect obedience springing from this principle of purity? And, in addition to this, the law not only requires perfect purity and obedience, but denounces threatening in case of failure, that its authority may be maintained. Here, then, it appears totally impossible, according to the tenor of the law of works, for any but the perfectly pure to be justified thereby; therefore, to be justified by that law, and to be a sinner, are complete contradictions. And when convinced of sin by the Holy Ghost, we are shut up under the law. The law takes cognizance of every motion of sin rising in the mind, being spiritual, and extending beyond actions to the thoughts and intents of the heart. Were God to repeal this law, it would be to declare He had given a rule too strict to be obeyed-a law that must not be enforced. Further, man's situation and character. And what is that? "They are all gone out of the way; there is none righteous, no, not one," is the account Scripture gives. It represents man as condemned, through relationship to him who ruined all his posterity; so that we no sooner exist than, by the tenor of God's law, we are condemned—"For by the offence of one judgment came upon all men to condemnation; and by one man's disobedience many were made sinners." And by nature they are full of enmity and hatred to God, for "the carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be." How is it possible, then, for man, "who drinketh iniquity as the ox drinketh water," to be just with God? It is vain to shelter yourselves, as many do, under the idea that God is merciful, and, if you do your best, He will not fail to accept you. He can never act dishonourably to His righteousness. Mercy never tramples upon the rights of divine government, nor dishonours the law which God has given. And it is of no avail for any to say they never fall into gross sins, and, therefore, they may expect justification, for, if we had committed only one sin, we should be condemned, for the man that offends in one point is guilty of all. And could we suppose any without actual sin, the alienation of the mind from God would bring condemnation. God can never pronounce him righteous in His own Person who is under the sentence of the law, and the condemnation of a broken covenant. Imperfect obedience will not come in here. You say you do your best, and hope that sincere efforts will avail. Alas! what are all the attempts of a fallen sinner, when they come to be measured by that commandment which is exceeding broad? Are they a faithful " continuing in all things written in the book of the law to do them "? These three things, then, appear to present insuperable objections to a sinner's justification-the character of God, the nature of His law, and man's situation and character. But, glory be to God, we may never leave the subject here without exhibiting the solution of the question-never preach the disease without proclaiming the remedy, which is abundantly sufficient thereto. The law of works is to be preached in all the strictness of its requirements, that sinners may be driven from every refuge of lies, and God's people excited to keep the mediation of Christ continually in view. This, then, is the answer to the inquiry in our text. God has Himself devised a scheme in the councils of eternity. He has entered into covenant with His Son, and settled the glorious plan; the Son accomplished it in time; the Holy Ghost seals it home upon the hearts of guilty sinners who are presented before God, and rejoice in being accepted. We must gather our observations into one point-that sin must be removed, and that a man can never justify himself, is plain from what has been said. To proceed. God before all time delighted in His people, and determined to show it. Man fell from his purity, but favour will never lose its objects. Heaven must be peopled, but how can sinners enter there? They cannot; therefore the Church's ancient Head must be responsible for the payment of all her debts, and was So. Deliver them," saith God, "from going down into the pit; I have found a Ransom." This glorious Head was able to take upon Him this responsibility, and He was graciously willing to perform His engagements. Justice accepts the bond, the Father holds the covenant, the flock stood waiting by; and, when nothing in heaven or earth can be found to shelter them, Jesus takes flesh and blood, goes to the end of the law, and dies a shameful death on the cross, that sinners might be acquitted. But something is necessary to the quality of the work, in order to its availing as a justifying righteousness. The Godhead of Christ gives value to the work He has wrought. Could we believe He is not God, He is brought at once to a level with the creature, and then all His obedience is required for Himself. But, while we remember that He is the eternal God, we must recollect that He is also Man. The nature that sinned must atone for the offence. Christ Jesus, as the atoning Surety of His people, must be related to the offenders; and He was so related, for, as the children were partakers of flesh and blood, He also Himself took part of the same," therefore we view in Him an admirable fitness to perform the work. He was the Head and Husband of a fallen Church; and He comes forth when she is sunk in ruin and transgressions, and, putting on her garments, says, "Look to Me for her debts. At My hands do Thou require them. I have stores whereon to draw for the full payment of them." Yes; He was "made sin for us who knew no sin, that we might be made the righteousness of God in Him." And as He was the only fit Person to perform the work, so He voluntarily and readily engaged to do it. We have in the Scripture the covenant of the eternal Father with His only-begotten Son. When they speak of Christ being the Father's Servant, &c., they intend by the covenant, of which we speak. My meat," saith Christ, "is to do the will of Him that sent Me, and to finish His work." View, then, the Representative of the Church as upon earth. He was "holy, harmless, undefiled, separate from sinners." The searching eye of justice beholds no spot in Him. When we speak of that which constitutes the subject matter of a sinner's justification, we must no more exclude from our thoughts the purity of Immanuel's nature than His sufferings while hanging But on the tree. We must have His life as well as His death. for what did this holy and infinitely pure One suffer the ignominious death of the cross? It was as the Surety of those beloved, though fallen, ones whose transgressions are now for ever sunk at the bottom of the sea. This, then, was the price that was paid for our redemption. Christ Jesus, pure and spotless as He was, felt the weight of the sins of the whole Church, endured all the agonies God inflicted in justly punishing sin, that the character of God might appear all glorious, and sinners might be admitted to mansions of everlasting felicity. The sword stayed not till justice was fully satisfied; for He came to finish transgression, make an end of sin, to make reconciliation for iniquity, and to bring in an everlasting righteousness, and to remove the guilt of His people as far as the east is from the west. The scheme that infinite wisdom devised was, that all He did should be placed to the account of His Church. Hence, saith she, "He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness ;" and in another place the Scriptures declare that "This is the name whereby she shall be called, The Lord our righteousness." But all this while, perhaps, some may be saying, "The way of a sinner's justification is made sufficiently plain, but it does not appear for whom this righteousness is brought in." You well know the Scriptures plainly express that it is a peculiar people for whom it is intended-for all those persons for whom the Lord Jesus Christ became Surety, and who are convinced by the Holy Ghost of sin, and are taught to flee for mercy to Him who died on the cross. If there could be anything intervene between the death of Jesus and the glorification of His people, to prevent the wishes and desires of Him who died, the whole Church would be unsafe; while the objections which are made against the peculiarity of redemption, and the sovereignty of God in it, are answered by the groans and the agonies of them who die in their sins. The man who is not convinced of sin, and who is insensible of his danger, needs not any of the encouragement, from the views of salvation by sovereign grace, which saved sinners are favoured with. But the Church shall wear the dress her incarnate Lord has wrought out for her. God the Holy Ghost so proves to the people of God the character of their Father, and the tenor of His law, together with their own situation and character, that they can entertain no shadow of hope from anything they are, or can possibly perform. He leads to Christ, as their only Hope and Refuge; and, being made a willing people in the day of almighty power, they renounce themselves, and are enabled, in God's own |