Now, brethren, I said that there was only one thought in the divine heart when He sent His Son, and that was to save you and me and all of us. But that thought cannot but be frustrated, and made of none effect, as far as the individual is concerned, by unbelief. For there is no way by which any human being can become participant of the spiritual blessings which are included in that great word 'salvation,' except by simple trust in Jesus Christ. I cannot too often and earnestly insist upon this plain truth, which, plain as it is, is often obscured, and by many people is never apprehended at all, that when the Apostle says 'It is the power of God unto salvation to every one that believeth,' he is laying down no limitation of the universality or of the adequacy of that power, but is only setting forth the plain condition, inherent in the very nature of things and in the nature of the blessings bestowed, that if a man does not trust God he cannot get them, and God cannot give him them, though His heart yearns to give him them He cannot do it. How can any man get any good out of a medicine if he locks his teeth and won't take it? How can any truth that I refuse to believe produce any effect upon me? How is it possible for the blessings of forgiveness and cleansing to be bestowed upon men who neither know their need of forgiveness nor desire to be washed from their sins? How can there be the flowing of the Divine Spirit into a heart which is tightly barred against His entrance? In a word, how a man can be saved with the salvation that the Gospel offers, except on condition of his simple trust in Christ the Giver, I, for my part, fail to see. And so I remind you that the thwarting of God's counsel is the awful prerogative of unbelief.
Then, note that, in accordance with the context, you do not need to put yourselves to much effort in order to bring to nought God's gracious intention about you. 'They thwarted the counsel of God, being not baptized of Him.' They did not do anything. They simply did nothing, and that was enough. There is no need for violent antagonism to the counsel. Fold your hands in your lap, and the gift will not come into them. Clench them tightly, and put them behind your back, and it cannot come. A negation is enough to ruin a man. You do not need to do anything to slay yourselves. In the ocean, when the lifebelt is within reach, simply forbear to put out your hand to it, and down you will go, like a stone, to the very bottom. 'They rejected the counsel,' 'being not'—and that was all.
Further, the people who are in most danger of frustrating God's gracious purpose are not blackguards, not men and women steeped to the eyebrows in the stagnant pool of sensuous sin, but clean, respectable church-and-chapel-going, sermon-hearing, doctrine-criticising Pharisees. The man or woman who is led away by the passions that are lodged in his or her members is not so hopeless as the man into whose spiritual nature there has come the demon of self-complacent righteousness, or who, as is the case with many a man and woman sitting in these pews now, has listened to, or at all events, has heard, men preaching, as I am trying to preach, ever since childhood, and has never done anything in consequence. These are the hopeless people. The Pharisees—and there are hosts of their great-great-grandchildren in all our congregations—'the Pharisees … frustrated the counsel of God.'
III. Lastly, this thwarting brings self-inflicted harm.
A little skiff of a boat comes athwart the bows of a six thousand ton steamer, with triple-expansion engines, that can make twenty knots an hour. What will become of the skiff, do you think? You can thwart God's purpose about yourself, but the great purpose goes on and on. And 'Who hath hardened himself against Him and prospered?' You can thwart the purpose, but it is kicking against the pricks.
Consider what you lose when you will have nothing to do with that divine counsel of salvation. Consider not only what you lose, but what you bring upon yourself; how you bind your sin upon your hearts; how you put out your hands, and draw disease and death nearer to yourselves; how you cannot turn away from, or be indifferent to, the gracious, sweet, pleading voice that speaks to you from the Cross and the Throne, without doing damage—in many more ways than I have time to enlarge upon now—to your own character and inward nature. And consider how there lie behind dark and solemn results about which it does not become me to speak, but which it still less becomes me—believing as I do—to suppress. 'After death the judgment'; and what will become of the thwarters of the divine counsel then?
These wounds, many, deep, deadly as they are, are self-inflicted. There do follow, on God's message and unbelief of it, awful consequences; but these are not His intention. They are the results of our misuse of His gracious word. 'Oh, Israel!' wailed the prophet, 'thou hast destroyed thyself' Man's happiness or woe is his own making, and his own making only. There is no creature in heaven or earth or hell that is chargeable with your loss but yourself. We are our own betrayers, our own murderers, our own accusers, our own avengers, and—I was going to say, and it is true—our own hell.
Dear friends! this message comes to you once more now, that Jesus Christ has died for your sins, and that if you will trust Him as your Saviour, and obey Him as your Sovereign, you will he saved with an everlasting salvation. Even through my lips God speaks to you. What are you going to do with His message? Are you going to receive it, and 'justify' Him, or are you going to reject it, and thwart Him? You thwart Him if you treat my words now as a mere sermon to be criticised and forgotten; you thwart Him if you do anything with His message except take it to your heart and rest wholly upon it. Unless you do you are suicides; and neither God, nor man, nor devil is responsible for your destruction. He can say to you, as His servant said: 'Your blood be upon your own heads; I am clean.' Jesus Christ is calling to every one of us, 'Turn ye! turn ye! Why will ye die? As I live, I have no pleasure in the death of the wicked.'
A GLUTTONOUS MAN AND A WINEBIBBER
'The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!'—LUKE vii. 34.