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the fulness of time He came, put on our flesh, hid his own glory, toiled, agonized, bled, expired; and all this was voluntary, not necessitated, on his part. Who, then, can doubt his sincerity? He was free to have left such a work alone; but He engaged in it that God might be just and sinners justified; for this He trod the wine-press of wrath, when He looked, and there was none to save! We cannot question his benignity.

3. Nor can we distrust his power, his ability, adequate to the proposed undertaking. Can He who calmed the winds, who walked on the waves, who raised the dead, who raised himself, be supposed insufficient here? He who foretold the destruction of Jerusalem, the sufferings of his people, the spreading of his gospel, the triumph of his cause, must himself be King of kings and Lord of lords. By rising from the dead, he proves that he has all power in earth and heaven; that He is not only the Lamb that was slain, but also the Lion of Judah!

III. Some leading properties of this trust in Jesus Christ yet remain to be pointed out. This is the most important part of the subject that has engaged us, as our happiness in eternity depends on our possession of this trust; and, from indolence or pride, men are extremely exposed to error in this their grand concern. Our trust in Christ, to be valid and saving, must be,

1. A solemn, deliberate act; not the effect of a sudden impulse, but the act of an enlightened mind, the effect of "seeing the Son," recognising in Him those qualities whieh justify unlimited confidence: "He that seeth the Son, and believeth on Him," is he who "hath everlasting life.” You should "know whom you have believed, and be persuaded that He is able to keep that which you have intrusted to Him against his own day." Did you ever know what it was to repair, in some great exigence, to one who was both able and willing to help you? And did you forget your benefactor! No: if you have learned to put your trust in Christ, the very feet of those who led you to such a Friend will be beautiful in your eyes! Place your whole confidence, with the utmost deliberation, în such a Saviour!

2. This is an exclusive trust; it must be centred in Christ alone. "Cursed is he who trusts in man, and makes flesh his arm!"—Jer., xvii., 5. Trust not in any qualities or works of your own be assured that, were you not lost without Him, never would He have died to save you! He will never divide his glory with another. His is a merit all his own, with which there is nothing in common in any other element throughout the universe! In Him, be assured, is all your help. It was the ruin of the Jews, that they went about to establish their own righteousness, instead of submitting to the terms of the gospel, while the Gentiles, ignorant of the whole business, found Him whom they sought not.

3. Our trust in the Saviour must be humble and penitential. We must act in the spirit of the Jew who offered the first-fruits;

he set down his basket, and said, "A Syrian, ready to perish, was my father." Deut., xxvi., 5. We must acknowledge and feel our utter unworthiness, otherwise we contradict our profession. There can be no faith in Christ, but an humble, penitential faith; and yet a faith, at the same time, stable, permanent, based more firmly than the everlasting hills! Their apprehension of the majesty and purity of God does not impair the confidence of dying saints; they rejoice in the remembrance of his holiness, and call on Him as their Father. Humility and confidence dwell

together in perfect harmony.

4. Once more: our trust in the Redeemer must be attended with submission to his authority; our faith with the obedience of faith. They are the foremost to fulfil the law of Christ, who place their entire affiance in Christ; constrained by his love, which constrained Him to die for them, they bind his precepts on their hearts. The first effect of his grace is, that they present to Him the homage of their life; deny themselves, that they may follow Him. It is a practical trust, that sets in motion all the springs of action, purifies all the powers and affections; for Jesus Christ, let us remember, saves by his merit those only whom He rules by his authority.

You hope to enjoy his salvation: let me invite you to trust Him thus. He is the bread of life; but you must eat that bread, that you may live: you must be able to say from your heart, "My Lord, and my God!" This is the command, the will, the work of God, comprehensive of all that He requires, that we should believe in the Saviour. This silences the thunders of Sinai, suspends the curses of the law, extracts the sting of death. What a favour, to make that our duty which is our greatest privilege!

LXII.

GROUNDS OF CONFIDENCE IN THE SAVIOUR'S ABILITY.* 2 TIMOTHY, i., 12: Nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day.

[Preached at Broadmead, Bristol, Lord's Day evening, January 27, 1828, on the death of Mrs. Wayte, sister of James Fripp, Esq., of Bristol.]

THE Apostle Paul was peculiarly commissioned as a minister of the gospel to the Gentiles. In this service he was subjected to many sufferings; in reference to this he speaks in the text. We have here a strong expression of his confidence in the Saviour:

VOL. IV.-H н н

From the notes of the Rev. T. Grinfield.

let us consider, first, the nature, and then the grounds of this confidence.

I. Its nature. Some suppose the deposite which the apostle mentions as committed to him, to denote the gospel trust in general; and this view is favoured by the similar expression in the context: "That good thing which was committed to thee, keep; hold fast the form of sound words." But it seems more probable that he refers in the text to the interest of his salvation, the trust of his whole being, his body, soul, and spirit, which he had confidently committed to Christ, as Him who had "abolished death, and brought life and immortality to light." In the near view of martyrdom, dissolution, and eternity, his confidence remained unshaken: "I am now," he said, "ready to be offered; I have finished my course; henceforth is reserved for me a crown of glory." This is a trust unfit to be reposed in any created arm. No potentate can hold back his own spirit, much less another's, a moment from death: no angel could undertake such a trust; he would abjure it. Some portion of our interests we commit to others, but never think of committing our whole spirit to a creature. Hence we infer that Jesus Christ is truly God; else it were highly improper, and indeed accursed, thus to trust Him: "Cursed is he that maketh flesh his arm." But to Him Christians have ever confided their souls.

II. The grounds on which the apostle trusts the Saviour. He saw that in his character which warranted such confidence, and he had a conviction of his ability. "I know whom I have be lieved, and am persuaded that He is able to keep that which I have committed to Him against that day." There was some pe. culiarity in Paul's case, to which we may advert, but which we need not anxiously separate from the general case of Christians.

1. The first ground, peculiar to Paul, is his vision of Christ at Damascus; this penetrated him with reverence and attachment for the glorious person then revealed; his heart was melted like wax, and he cried, "Lord, what wilt Thou have me to do?" Thenceforth he had no rule but Christ's will, no end but Christ's glory; all the energies of his great spirit were devoted to plant Christianity, and water it with his tears, prayers, and blood; he conceived the largest expectations from Christ, and trusted his spirit to Him whom he had not seen, but in whom he believed.

2. He was confirmed in his trust by his subsequent experience of the favour and power of Christ. His eyes were opened by Ananias at Christ's command. Miraculous powers of great variety were conferred on himself; so that he did, perhaps, even greater wonders than Christ had done. He was inspired to preach with power and boldness: "the power of Christ rested on him." In his soul such a renovation, such a revolution, took place, as only Divine power could have effected. He was purified with humility and enlarged with love; his prospects were extended far beyond time; and all this was the effect of Christ's ascension,

and his gift of the Holy Spirit. "His name, through faith in his name," was the cause: "I can do all through Christ, who strengthens me." The life of Jesus was manifest in his body. Here was a proof of Christ's resurrection; here were pledges and earnests of that mighty power which will subdue all to itself, and change the vile body to be like his glorious body.

In the same manner, Christians now experience pardon, peace, renewal, the elements and preparations of eternal life. They are justified; they have the first-fruits of the Spirit in foretaste of the full harvest. All real Christians have in themselves such evidences as exclude all doubt of the power of Christ to keep what they commit to Him.

3. Jesus Christ had wrought the great salvation, and reconciled it with all the attributes of God. Man was reduced to despair by sin; how should he be restored without a violation of the Divine law? This great difficulty had been removed only by the interposition of Jesus Christ, by his taking our nature, and dying for us. And now, never did the law appear more august than in the cross of Christ! But He who had done this had already done that which was more difficult than to introduce the objects of his love into the mansions of bliss. "If we were reconciled by his death," as Paul argued, "much more shall we be saved by his life." If, from being enemies, we were made sons of God, much more shall we be glorified as sons. The sequel, the top-stone, must crown the preparation. What He has done by merit is a pledge what He can do by power. "He is become

the Author of eternal life to them that obey Him."

4. The rank which Jesus Christ holds in heaven assures us that He "is able to keep that which is committed to Him." He is raised, enthroned, has a name far above every name in heaven; angels are his subjects, his servants. He is himself the light of the celestial temple: "no need of the sun, for the Lamb is the light thereof." "All power," He declared, "is given unto Me in heaven and earth." He sent forth influences of a miraculous nature, and said to his apostles, "Go, heal the sick, cast out devils." He now appears as a Priest on his throne, surrounded by multitudes of the redeemed: John fell as dead at the view of his glory! He is the Resurrection and the Life. He proclaims himself the source of life: "I give unto My sheep eternal life;" not on.y the revealer, but the source. He will not disappoint the hopes which He excited, nor will He send empty away those whom He has assured that "in Him all fulness dwells." Well may they say with Peter, "Lord, to whom should we go? Thou hast the words of eternal life."

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5. As Jesus Christ is the appointed Judge of all, so eternal life is at his disposal in his judicial character. He will say from his throne to those whom He shall place on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world!" Nothing can be more di

vine than this office. He will welcome all his faithful followers to his eternal feast of love on Mount Sion.

In these sentiments, in this faith, our dear sister lived and died.

LXIII.

INVITATION OF CHRIST TO SINNERS.*

MATTHEW, Xi., 28-30: Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.

[Preached at Broadmead, Bristol, July 11, 1830.]

THESE were the words of our blessed Saviour in the days of his flesh, and are recorded for the encouragement of those to whom the invitation applies in every succeeding age; and will administer support to mourners under whatever troubles they may labour. They partake of that spirit and that light which distinguish the teaching of our Saviour from all human instructions. He was prophesied of by those who spoke of Him in ancient time, as a teacher that should bring glad tidings to the meek, that should comfort those that mourn, and that should bind up the broken-hearted. Accordingly, we find that it was to persons of this description, perplexed with the cares and anx ieties of life, clouded with a sense of guilt, harassed with apprehensions of future danger, that He addressed himself with the greatest success. While the children of this world, the votaries of its prosperities and its grandeurs, turned away from Him with disdain, the common people heard Him gladly. That religion which will not console in affliction is ill adapted to man. Man is born to sorrow; his days are evil and few: therefore the gospel of Christ is fraught with such consolation as is adapted to support the minds of those that are labouring under whatever calamities it may seem fit to Divine Providence to send upon them.

In considering these words with a view to our present improvement, I shall endeavour to point out several descriptions of persons to whom this consolatory invitation may be supposed to address itself, and who may be supposed to be within the limits of the application of this impressive promise.

When our Saviour says, " Come unto me," we are to understand it as figurative language, though it is easily understood, as men are accustomed to come to the teacher under whose instructions they place themselves. Our Saviour uses this language to the persons present with Him, to intimate the duty of putting themselves under his guidance, professing his religion, embracing his promises, receiving Him

Reported in the Pulpit, vol. xv.

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