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by which he preserves, by which he membrance how often you have been protects his people. Nothing short of on the very verge of falling, one foot, the arm of God could preserve the perhaps, over the precipice, and yet church, and guide it through the wil- you were held on and held upderness into the possessions of that in- perhaps fallen and yet restored? Can heritance, the heavenly Canaan which you call to remembrance how often he has reserved beyond the grave for you have grieved the Spirit of God by all his ransomed and redeemed people. the perpetration of the same offence, His fulness, therefore, my brethren, adding aggravation to your iniquity ? you see is an infinite fulness, and if it can you call to remembrance how be an infinite fulness who has that often you have vowed, how often you fulness but God—that fulness is in have promised, and how often you Christ, therefore Christ is God. have violated your vows and broken

We pass on to observe in the Second your promises ? Can you call to replace, THAT THE FULNESS OF GOD is membrance without emotion the many

tender, kind, and gracious invitations of This is another conclusive argument the crucified Saviour to come to bim, to prove that the fulness of Christ is that you might find rest for your souls the fulness of God, because it is inex- --that your souls may be renewed haustible. If the fulness of Christ within you—that you may have his were the fulness of a mere creature, Spirit in your souls—that your souls why then that fulness must have had may be made a partaker of the Divine a beginning, and if it has had a be- nature, and that you may be united to ginning, then it may have an end. him ? Can you call to remembrance the And here we might say again, if we many overtures of tender expostulation were to add together all the graces that and complaint of Immanuel, God with could be accumulated, that were to be us, that you will not come unto him, found in all the creatures under heaven, that you might have life? And is not and if we were to treasure them up in the patience with which he has borne Christ, separate from his union with all this an infinite patience ? Had the Deity, all those graces would not be patience of Christ been the patience of sufficient. Why? Because it would be a mere man, would you have been liable to fade away, it would die, it here? Oh, it is owing to the goodness would fail, it would be exhausted by of the Lord that we have not before this the millions of guilty and diseased been consumed! And why? Because souls that are every day coming to the his compassions fail not. The patience fountain, they would soon drain it dry, of Jesus is an inexhaustible patience, and it would be proved that Christ out and therefore it is, my Christian breof God were insufficient to meet all the thren, that he has all this time borne exigencies of his people.

with you. I say how often and how No, my brethren, the fulness that is long have you tried his patience—how necessary to reach the boundless, end- long have you proved his patience, and less, countless exigencies of his people, how long and how much has his pamust be as boundless as the stars of tience been tried by the millions of the heaven, and as countless as the sand on earth, the millions that have peopled the sea shore. Is there one solitary this lower world, for now nearly six instant that you can stand alone? Is thousand years, and still Jehovah Jesus there a single moment that you can is infinite in patience, he is the God of put your finger and say, you are not patience and long forbearance, still he in danger of falling away and perish-waits, and waits in order to be graing for ever? Will you call to re


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And why, my brethren, is he thus ? the rich treasury and fountain ever Why does he wait? Why is his pa- springing, ever full, ever flowing, and tience infinite? It is because his pa- never failing. It is well observed by tience is more than that of a mere one, and worthy of your rememcreature-it is because his compassion brance, my brethren, who says, is impregnated with deity, and there- man Jesus never had, and never fore, it is that your enemies do pot will have any existence separate from prevail against you. I would here ask, his union with deity.” And, inasmuch wherefore is it that the combinations as his human nature, through which that have been made from time to the fulness of grace is communicated time against the church of Christ, have unto the souls of men, is inseparably never been able to prevail against it ? united unto the godhead, the fulness Why is it that the multiplied enemies that is in Christ is an indwelling fulthat have united hand in hand to crushness, and there abideth for ever; therethe poor people of God have never suc- fore, it is said of Christ, that he is a ceeded? How is it that they could never very present help, because his fulness overtop the walls of Zion ? It is because is an essential fulness. Not in him divinity is in those walls—" Mount merely to-day and to-morrow ; no, Zion has salvation for walls and for bul- but it dwelleth in him for ever, grace warks.” It has the heights of deity on its to help in every time of need, and thereside, and therefore no enemy can scale fore, we come to him at all times and that wall. And why is it that the wiles find him to be the Saviour that we so and the devices of Satan, that the cun- much stand in need of, because by ning craftiness of the spirit of the power virtue of this abiding fulness which is of the air has never been able to separate in him, he is everywhere present. you from him ? How is it that you Remember the pure river of life, which have not been duped by his devices ? | is described in the Revelations, clear It is because there is in Christ the as crystal flows from the throne of depths of deity, that sink deeper than God and of the Lamb, and so long as all the devices that can be laid against that throne shall last, that river will you. There are depths of wisdom in flow, because Christ in God is the Immanuel that can confront and cause eternal Jehovah, Jehovah Jesus, the you to subvert and escape the most rock of ages. All the streams of love, subtle devices that can be planned and mercy, and grace, that we receive, against your peace and happiness. It Aow from Christ the rock of ages. The is an inexhaustible fulness, therefore, riven rock follows his church through it must be the fulness of God.

every stage of its progress through the We will now make a few remarks wilderness, and therefore he is every on the last part of our subject, where where at the same time, at the same we design to show you, that it is moment, and therefore ready to meet NOT ONLY AN INEXHAUSTIBLE FUL- the case and the exigency of every soul. NESS, BUT THAT IT IS AN ABIDING Oh, how full of peace, and comfort,

“ It pleased the Father, and consolation, my brethren, is it for that in him should all fulness to behold God in Christ—that our

All these infinite, these inexhaustible, Saviour is the everlasting Jehovah Jesus and unsearchableriches of Christ, which —that he is united unto God, very are the materials of this fulness of God and very man, and therefore he is which we are speaking, all these are able to save us unto the very uttermost treasured up in Jesus Christ as the re- and all that come unto God by him. pository, they are laid up in him as He is the eternal advocate that pre


vails with the Father for the accomplishment of every purpose that he takes in hand, and for the answer of every prayer that is brought before him by his praying people.

Oh, when I consider these things, my brethren, and then reflect on the sorry system that is adopted by the Socinians, how much is it to be lamented that men can be so blind to their own happiness and their own peace as to refuse these things. Those who believe in Christ, the GOD whom they adore, know that he is with them always, every where, and at all times. If you ascend up into the heaven, he is there if you go to the uttermost parts of the earth, he is there also. Thus he is the mighty and great Jehovah. If you go to yonder penitent and broken-hearted sinner, you shall find that Jehovah Jesus is there also. There is not a weary traveller that he has not sustained-there is not a heart that is panting after him that he is not drawing to receive of his fulness, that he may be made a partaker of that fulness, which is a communicable fulness, a fulness that fills the church of Christ, which is the fulness of him that filleth all in all. I conceive, therefore, that we are justified in our conclusion, that inasmuch as the fulness of Christ is proved to be an infinite fulness, an inexhaustible fulness, and an abiding and indwelling fulness, it can be no other than the fulness of

GOD, and therefore Christ must be GOD.

Oh, my brethren, what a fulness is there here! Although there may be as many different cases as there are souls assembled here to-night, still there is wisdom and counsel in Christ Jesus to meet them all. He is allsufficient-he knows them all-he knows the secrets of your heart-and he is prepared to hear all your prayers, and receive all complaints. Oh, remember this. It is our duty to preach to you Christ Jesus, and him crucified, as that eternal Jehovah, who purchased the church with his own blood, in order that we may bring you to him, because he has undertaken to do all for those who commit their souls, and all that which concerneth their souls into his hands. Let me beseech you, therefore, to bring your burthen to the Lord this night-let me beseech you to remember, that in trusting to Christ you are trusting to GoD-that underneath you there are the everlasting arms

that when you are made one with Christ, and Christ one with you, you are made partakers of that new creation which emanates from GoD-that germ of eternal life which is the earnest of the Father's love, which is the pledge of the love of the Son, which is the seal of the Holy Ghost,-the fiat of the Eternal Trinity-the Lamb's mark, and the title to heaven.

London: Published for the Proprietors, by T. GRIFFITHS, Wellington Street, Strand; and Sold by all Booksellers in Town and Country.

Printed by Lowndes and White, Crane Court, Fleet Street.

No. 54.]




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A Sermon


John, viii. 36.—“If therefore the Son shall make you free, then shall you be free indeed."

THE first question which occurs to us in reading these words must have presented itself to us in a thousand different circumstances of our lives. And the answer, which cannot here be denied it, without broadly belying the truth contained in our text, will yet be contradictory of that with which the same question has a hundred times before being answered. The question is-"Am I free?" And if we believe the word of the Son of God we must answer--"That we are not free," for we cannot be free except the Son hath made us free. Observe, I am now speaking to the natural man. And yet there is not one here who has not in the daily occurrences of life, remained some time in suspense with regard to some one contemplated action or other. You all have felt that there were things which you might or might not do. If done, you feel that you had it in your power not to have done them. If not done, you equally feel that you had it in your power to have done them. And were I to say to you now that whichsoever way you determined to act, you were constrained thereto, you would answer at once,-that it rested


altogether with yourselves,—that it was a matter of mere choice, and with regard to which you were entirely free. You are then free-and on the other side you are not free, until the Son has freed you. Here are two contradictory propositions. Which is true? Both are true. You are free and you are not free. You are free to walk or to sit; to buy or not to buy; to sell or not to sell; to eat or to drink; you are free to do all that it appertains unto the natural man to do, that is to say, you are free to act according to your nature, which is carnal, but you are not free to think, to feel, or to act in a spiritual manner; because it appertains not to your nature. As you cannot live in water like fishes, neither in fire, nor fly in the air like birds, so you cannot live a spiritual life like the regenerate man. But here, my brethren, we often mistake. The natural man well directed, outwardly lives like the spiritual man. He does no murder-he steals not -he commits not adultery-he wrongs not his neighbour-he gives alms-he is kind-he will even lay down his life, for that he holds to be his duty: but in all this he is led by natural motives.


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Whatever he does, he does by con- Thus far, therefore, you are free. And straint or interest, through a sense of even should your hand be bound, you honor, good nature, or self-righteous. might still have it in your will to ness. The spiritual man in the same stretch it forth. In this then is your things has a spiritual object—God will still free. And what we have said revealed in Christ Jesus. As natural of this one act equally applies to all men you may, you ought to read the the actions of the natural man. Let Bible, because it is the duty of the natu- us proceed one step further. Esamine ral man to seek for a light to clear up yourselves. You wish to be happy, the dark paths of life, and the awful we all wish for happiness wherever mystery of the grave. As natural men and in whatever we think it to consist. you must believe the Bible, because the Can you stifle this longing desire of natural proofs of its Divine inspiration your hearts? Can you refrain from are full and sufficient. You even may wishing for happiness? I know you endeavour to regulate your life by its cannot—it is impossible. Here then rule, because there is also a natural is one thing with regard to which your conscience. But as natural men you will is not free, because that thing is cannot believe to the salvation of your against your nature. And, yet, who on soul. You cannot have saving faith. this account ever felt himself less free? Your belief is a matter of the head. Thus is Satan perfectly free with reFaith is of Divine growth. It is, indeed, gard to evil-not free with regard to if you will have it, the same belief ; but good. He can in no wise do good, beit is that belief wrought in the heart by cause it is contrary to his nature. the constraining influence of the Holy Whilst on the other side God is not Ghost. It is the principle of a spiri- free with regard to evil. God cannot tual life, which comes from above, and will evil-for evil is contrary to his is given unto us of the Father, as mem- nature, From which you see, my bers of Christ. In a word, it is a new brethren, that freedom consists only nature created in us, in virtue of which in the power to act according to our we may think, feel, and act in a spiri- nature. So that if our nature be evil, tual manner. And, thenceforth, we are we shall only be free to do evil. Let free to do all that it appertains to the us examine this point. Here I might, spiritual man to do; for in this we only indeed, appeal to your conscience, and act according to our nature.

even your natural conscience would You thus see, my brethren, that the convince you of sin—but that would natural man is free with regard to natu- not be enough—for your conscience ral things ; but that this freedom is a only points at sin in you as something bondage with regard to spiritual things, foreign and accidental, whilst I have and from this bondage the Son alone here to prove that sin is the very elecan make you free by imparting to you mentof the natural man: that in which his own life, by the gift of his own he lives, moves, and hath his being. spirit.

And yet he suspects it not, nay he can. I shall now briefly endeavour to not suspect it. He who runs before prove this. We said, that the natural the wind or sails down the stream can man was free with regard to natural form no idea of their strength. To apthings, not with regard to spiritual preciate that strength, let him attempt things. Stretch forth your hand. to stem their force. Thus, my bre. This you may or may not do. If you thren, the natural man cannot rightly do, it may be to the right, to the left, estimate the irresistible power that ' upwards or downwards, as you please. hurries him to sin. To know it, let

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