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(Text and Revelation 22:17): —

1. The great controversy which has divided the Church upon the question of "the will" has been fraught with incalculable usefulness, for it has thrust forward the two great doctrines of human responsibility and Divine sovereignty.

2. In this controversy, however, mistakes have arisen from two reasons. Some have altogether forgotten one order of truths. Like Nelson they have put the telescope to the blind eye, and then protested that they could not see. On the other hand, others have pushed a truth too far. You know how often things are injured by over-praise; how a good medicine comes to be despised because a quack has advertised it as an universal cure. So puffery in doctrine leads to its dishonour. You have seen those crystal globes, in which, as you walk up to them, your head is ten times as large as your body, and in another position your feet are monstrous and the rest of your body small. Many go to work with God's truth upon the model of this toy; they magnify one capital truth till it becomes monstrous; they minify another till it becomes forgotten. Let us note that —

I. SALVATION HINGES UPON THE WILL OF GOD, AND NOT UPON THE WILL OF MAN. " It is not of him that willeth," etc.

1. This may be argued from analogy. There is a certain likeness between all God's works. If a painter shall paint three pictures, or an author write three books, there will be certain qualities running through the whole which will lead you to see that they are the same man's "work." Now turn your thoughts —

(1) To the works of creation. There was a time when these works had no existence. With whom did God then take counsel? Did it not rest with His own will whether He would make or not? And when He willed to create, did He not still use His own discretion as to what and how He would make? You see running through creation, from the tiny animalculae up to the tall archangel, this working of God's own will. Well, then, does He reign in creation and not in grace?

(2) The works of Providence (Daniel 4:35). From the first moment of human history to the last God's will shall be done. And as surely as God's will is the axle of the universe and the great heart of Providence, so in grace, despite man's hardness of heart, His own purposes will be fulfilled.

2. The difficulties which surround the opposite theory are tremendous. The theory that salvation depends upon our own will —

(1) Makes the purpose of God contingent. Christ may die, but it is not certain that He will redeem any, since the efficacy of the redemption rests not in its own intrinsic power, but in the will of man accepting it.

(2) Makes man, practically, the supreme being. The Lord intends good, but He must wait on His own creature to know what his intention is.

3. Ponder the known condition of man. On the theory that man comes to Christ of his own will, what do you with texts which say that he is dead?

4. It is consistent with the universal experience of all God's people that salvation is of God's will. I have never yet met with a man even professing to be a Christian who ever said that his coming to God was the result of his unassisted nature. Universally the people of God will say it was the Holy Spirit that made them what they are.

5. To the law and to the testimony. Each part of the whole process of salvation is attributed to God's will.

(1)  The preparation (Ephesians 1:3, 9, 11).

(2)  Regeneration (John 1:13; James 1:18).

(3)  Sanctification (1 Thessalonians 4:3).

(4)  Preservation, perseverance, resurrection, and eternal glory (John 6:39).

II. MAN'S WILL HAS ITS PROPER PLACE IN THE MATTER OF SALVATION (Revelation 22:17).

1. According to this and many other texts it is clear that men are not saved by compulsion. When a man receives the grace of Christ he does not receive it against his will.

2. Nor is the will taken away, for God does not come and convert the intelligent free-agent into a machine. We are as free under grace as ever we were under sin; nay, we were slaves when we were under sin, and when the Son makes us free we are free indeed.

3. But though the will of man is not ignored, the work of the Spirit, which is the effect of the will of God, is to change the human will, and so make men willing in the day of God's power, working in them to will and to do of His own good pleasure. The work of the Spirit is consistent with the original laws and constitution of human nature. Now, how is the heart changed in any matter? Generally by persuasion. A friend sets before us a certain truth in a new light, pleads with us, and our hearts are changed towards it. So the Spirit makes a revelation of truth to the soul, whereby it seeth things in a different light, and then the will cheerfully bows that neck which once was stiff as iron.

4. This gives the renewed soul a most blessed sign of grace. If thou art willing, depend upon it that God is willing.

5. Then, when a man has any willingness given to him, he has a special promise. Before he had that willingness he had an invitation. My text is a special call to some of you. Are you willing to be saved? Then the Lord says to you, "Whosoever will, let him come." You cannot say this does not mean you. You are willing, then come and take the water of life freely. "Had not I better pray?" It does not say so; it says, take the water of life. "But had not I better go home and get better?" No, take the water of life, and take it now. God says, "Here is a special invitation for you; you are willing; come and drink." Don't say, "I must go home and wash my pitcher." No preparation is wanted. When the crusaders heard Peter the hermit, they cried out at once, "Dens vult! and every man plucked his sword from its scabbard, and set out to reach the holy sepulchre. So come and drink, sinner; God wills it.

(C. H. Spurgeon.)

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KJV: As it is written, Jacob have I loved, but Esau have I hated.

WEB: Even as it is written, "Jacob I loved, but Esau I hated."