The Clio messenger. (Clio, Mich.) 1907-current, 1921-04-28

save him. 1t Is
after the order of
the man who told John Il. Cough.
when he appealed to him to give up
drink, "If l say | will, can" only
that man was evidently proposing a
reform of habit In the might Of his
own effort, and no man ever was or
ever can be saved from his sin In
the exertion of his own effort. There
must be divine saving in response
to his II WILL" or all Is In vain.
God never will allow us to lose
sight Of His ability to save as the only
possible ability. He not only willed
to do Ii, but He provided the way by
which 1t can be done. The wear and
tear of human effort to account for
our blindness and to provide for our
sight can all be avoided by going to
the Bible for plain facts on the ques-
tion. There you see that the esti-
mate of sin which God has embraces
all Its peril and darkness, but also
that the very origin Of sacrifice was
with Him; and that when the cross
Of Christ appears 1t appears as no
afterthought or suddenly produced in
cident. God was not only merciful
but ready, all ready before you or
shed the first tear or felt the first
pang Of guilt and loss. We were born
In sin, but ON salvation ground. The
gospel was here before we arrived.
Now, When we turn to look at the
crisis Of the soul on the man-ward
Stda tharnfnrn 20 hod NJ
hint to cloud the fact that all de-
ponds upon the man as to whether he
shall be saved or lost. His loss Is
not essentially or directly dependent
upon the deeds of Adam or of any
other. If lost forever. It would be due
| actually and exclusively to himself.
His hell or heaven Is for him hanging
on decision entirely In his own
hands. Hence the prevailing gist Of
the gospel is invitation.
| Wrongs are not CLOSED over, sin Is
not whitewashed here. The need of
being saved Is not yelled, but the pos
sibility of 1t being done hangs upon
the gospel invitation.
Hear 1t: Come unto Me-" "Whoso-
ever will let him come" "Him that
cometh unto Me I will IN NO WISE
CAST OUT" "Come, for all things
are now ready" 1--WE beseech you. In
Christ's stead. be We reconciled to
God"
And 1t is presented in such figures
as "a feast" gaining "riches of
grace" obtaining ian inheritance"
coming "out of night into day." and
"out Of death into life"
Men, If they refuse II are pro-
nounced foolish, sick. bound, blind.
unclean, diseased, lost But If they
accept It, they are pronounced wise,
healed, free, Geeing with the eyes of
the heart, clean, healthful, and In
Christ. The program, once 1t Is fair
ly examined, could hardly be mis-
taken These statements are open
and evidently intended to be under
stood.
Considering affairs that are purely
mems affairs, we know that the invit-
ed person may do at least one of
three things. He may positively re-
fuse, or he may substitute another
plan, or he may resort to excuses.
rather than accept. And these very
same schemes may be resorted to for
rejecting the gospel invitation.
Positive refusal-the wonder Of 1t
can be declared by children. 1t Is
born Of the sin of stubbornness, which
In the Bible is classed with idolatry.
A substituted plan may be result
of stubbornness, but ingenuity is set
to work to cover 1t, that 1t will not
appear so hideous.
The excuse-making plan is the sub
stitute program CLOSED over once
more with deception to relieve its
| hideousness. Our Lords illustration
of this, In the parable of the great
supper includes three excuses, each
one of which would be absurd. The
man had bought land. Does he fear
II would blow away? He has bought
oxen and wants to prove them. Oxen
are not usually bought at such a
risk Prove them, then buy them.
He has married q wife. Would she
not enjoy the supper. too? Friend,
Just as Jesus shows here, all excuse
making Is absurd.
| All three Of these methods spell. 81
will not" The issue must be clean
cut. VIII you, or will you not? And.
whatsoever will may come"