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heart undivided. He who has peace with God will set his whole heart on God. “Oh!” says he, “why should I go to seek anything else on earth, now that I have found my rest in God? As the bird by wandering, so should I be if I went elsewhere. I have found a fountain; why should I go and drink at the broken cistern that will hold no water? I lean on the arm of my beloved; why should I rest on the arm of another? I know that religion is a thing worth my following; why should I leave the pure snows of Lebanon to follow something else? I know and feel that religion is rich when it brings forth to me a hundredfold the fruits of peace; why should I go and sow elsewhere? I will be like the maiden Ruth, I will stop in the fields of Boaz. Here will I ever stay and never wander.”
Again, this peace keeps the heart rich. My hearers will notice that I am passing over the heads of the morning's discourse, and showing how this peace fulfils the requisites that we thought necessary in the morning. Peace with God keeps the heart rich. The man who doubts and is distressed has got a poor heart; it is a heart that has nothing in it. But when a man has peace with God, his heart is rich. If I am at peace with God I am enabled to go where I can get riches. The throne is the place where God gives riches. If I am at peace with him, then I can have access with boldness. Meditation is a great and another field of enrichment. When my heart is at peace with God, then I can enjoy meditation; but if I have not peace with God, then I cannot meditate profitably; for “the birds come down on the sacrifice," and I cannot drive them away, except my soul is at peace with God. Hearing the word is another way of getting rich, If my miod is disturbed I cannot hear the word with profit. If I have to bring my family into the chapel ; if I have to bring my business, my ships, or my horses, I cannot hear. When I have cows, and dogs, and horses in the pew, I cannot hear the Gospel preached. When I have got a whole week's business, and a ledger on my heart, I cannot hear then ; but when I have peace, peace concerning all things, and rest in my Father's will, then I can hear with pleasure, and every word of the gospel is profitable to me; for my mouth is empty, and I can fill it with the heavenly treasures of his Word. So you see the peace of God is a soul-enriching thing. And because it keeps the heart rich, thus it is it keeps the heart and mind through Jesus Christ our Lord. I need hardly say that the peace of God fulfils the only other requisite which I did not mention, because it was unnecessary to do so. It keeps the heart always peaceable. Of course, peace makes it full of peace peace like a river, and righteousness like the waves of the sea.
Now, then, brother and sister, it is of the first importance that you keep your heart aright. You cannot keep your heart right but by one way. That one way is by getting, maintaining, and enjoying peace of God to your own conscience. I beseech you then, you that are professors of religion, do not let this night pass over your heads till you have a confident assurance that you are now the possessor of the peace of God. For let me tell you, if you go out to the world next Monday morning without first having peace with God in your own conscience, you will not be able to keep your heart during the week. If this night, ere you rest, you could say that with God as well as all the world you are at peace, you may go out tomorrow, and whatever your business, I am not afraid for you. You are more than a match for all the temptations to false doctrine, to false living, or to false speech that may meet you. For he that has peace with God is armed cap-u-pié; he is covered from head to foot in a panoply. The arrow may fly against it, but it cannot pierce it, for peace with God is a mail so strong that the broad sword of Satan itself may be broken in twain ere it can pierce the flesh. Oh! take care that you are at peace with God; for if you are not, you ride forth to to-morrow's fight unarmed, naked; and God help the man that is unarmed when he has to fight with hell and earth. Oh, be not foolish, but “ put on the whole armour of God," and then be confident for you need not fear.
As for the rest of you, you cannot have peace with God, because “there is no peace, saith my God, to the wicked.” How shall I address you. As I said this morning, I cannot exhort you to keep your hearts. My best advice to you is, to get rid of your hearts, and as soon as you can, to get new ones. Your prayer should be, “ Lord, take away my stony heart, and give me a heart of flesh.” But though I cannot address you from this text, I may address you from another. Though your heart is bad, there is another heart that is good; and the goodness of that heart is a ground of exhortation to you. You remember Christ said, “Come unto me all ye that are weary and heavy laden;" and then his argument would come to this, " for I am meek and lowly of heart, and ye shall find rest to your souls.” Your heart is proud, and high, and black, and lustful; but look at Christ's heart, it is meek and lowly. There is your encouragement. Do you feel to-night your sin? Christ is meek; if you come to him he will not spurn you. Do you feel your insignificance and worthlessness ? Christ is lowly; he will not despise you. If Christ's heart were like your heart, you would be damned to a certainty. But Christ's heart is not as your heart, nor his ways like your ways. I can see no hope for you when I look into your hearts, but I can see plenty of hope when I look into Christ's heart.
Oh, think of his blessed heart; and if you go home to night sad and sorrowful, under a sense of sin, when you go to your chamber, shut to your door-you need not be afraid-and talk to that heart so meek and lowly; and though your words be ungrammatical, and your sentences incoherent, he will hear and answer you from heaven, his dwelling place; and when he hears, he will forgive and accept, for his own name's sake.
DELIVERED ON SABBATH MORNING, FEBRUARY 28, 1858, BY THE
"Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."-Matthew xx. 28. When first it was my duty to occupy this pulpit, and preach in this hall, my congregation assumed the appearance of an irregular mass of persons collected from all the streets of this city to listen to the Word. 'Twas then simply an evangelist, preaching to many who had not heard the gospel before. By the grace of God, the most blessed change has taken place; and now, instead of having an irregular multitude gathered together, my congregation is as fixed as that of any minister in the whole city of London. I can from this pulpit observe the countenances of my friends, who have occupied the same places, as nearly as possible, for these many months; and I have the privilege and the pleasure of knowing that a very large proportion, certainly three-fourths of the persons who meet together here, are not persons who stray hither from curiosity, but are my regular and constant hearers. And observe, that my character also has been changed. From being an evangelist, it is now my business to become your pastor. You were once a motley group assembled to listen to me, but now we are bound together by the ties of love; through association we have grown to love and respect each other, and now you have become the sheep of my pasture, and members of my flock; and I have now the privilege of assuming the position of a pastor in this place, as well as in the chapel where I labour in the evening. I think, then, it will strike the judgment of every person, that as both the congregation and the office have now changed, the teaching itself should in some measure suffer a difference. It has been my wont to address you from the simple truths of the gospel; I have very seldom, in this place, attempted to dive into the deep things of God. A text which I have thought suitable for my congregation in the evening, I should not have made the subject of discussion in this place in the morning. There are many high and mysterious doctrines which I have often taken the opportunity of handling in my own place, that I have not taken the liberty of introducing here, regarding you as a company of people casually gathered together to hear the Word. But now, since the circumstances are changed, the teaching will be changed also. I shall not now simply confine myself to the doctrine of the faith, or the teaching of believer's baptism; I shall not stay upon the surface of matters, but shall venture, as God shall guide me, to enter into those things that lie at the basis of the religion that we hold so dear. I shall not blush to preach before you the doctrine of God's Divine Sovereignty; I shall not stagger to preach in the most unreserved and unguarded manner the doctrine of Election. I shall not be afraid to propound the great truth of the final perseverance of the saints; I shall not withhold that undoubted truth of Scripture, the effectual calling of God's elect; I shall endeavour, as God shall help me, to keep back nothing from you who have become my flock. Seeing that many of you have now “tasted that the Lord is gracious,” we will endeavour to go through the whole system of the doctrines of grace, that saints may be edified and built up in their most holy faith.
I begin this morning with the doctrine of Redemption. “He gave his life a ransom for many."
The doctrine of Redemption is one of the most important doctrines of the system of faith. A mistake on this point will inevitably lead to a niistake through the entire system of our belief.
Now, you are aware that there are different theories of Redemption. All Christians hold that Christ died to redeem, but all Christians do not teach the same redemption. We differ as to the nature of atonement, and as to the design of redemption. For instance, the Arminian holds that Christ, when he died, did not die with an intent to save any particular person; and they teach that Christ's death does not in itself secure, beyond doubt, the salvation of any one man living. They believe that Christ died to make the salvation of all men possible, or that by the doing of something else, any man who pleases may attain unto eternal life; consequently, they are obliged to hold that if man's will would not give way and voluntarily surrender to grace, then Christ's atonement would be unavailing. They hold that there was no particularity and speciality in the death of Christ. Christ died, according to them, as much for Judas in hell as for Peter who mounted to heaven. They believe that for those who are consigned to eternal fire, there was as true and real a redemption made as for those who now stand before the throne of the Most High. Now, we believe no such thing. We hold that Christ, when he died, had an object in view, and that object will most assuredly, and beyond a doubt, be accomplished. We measure the design of Christ's death by the effect of it. If any one asks us, “What did Christ design to do by his death ?” we answer that question by asking him another “What has Christ done, or what will Christ do by his death ?” For we declare that the measure of the effect of Christ's love, is the measure of the design of it. We cannot so belie our reason as to think that the intention of Almighty God could be frustrated, or that the design of so great a thing as the atonement, can by any way whatever, be missed of. We hold-we are not afraid to say what we believe-that Christ came into this world with the intention of saving “a multitude which no man can number;" and we believe that as the result of this, every person for whom he died must, beyond the shadow of a doubt, be cleansed from sin, and stand, washed in blood, before the Father's throne. We do not believe that Christ made any effectual atonement for those who are for ever damned; we dare not think that the blood of Christ was ever shed with the intention of saving those whom God foreknew never could be saved, and some of whom were even in hell when Christ, according to some men's account, died to save them.
I have thus just stated our theory of redemption, and hinted at the differences which exist between two great parties in the professing church. It shall be now my endeavour to show the greatness of the redemption of Christ Jesus; and by so doing, I hope to be enabled by God's Spirit, to bring out the whole of the great system of redemption, so that it may be understood by us all, even if all of us cannot receive it. For you must bear this in mind, that some of you, perhaps, may be ready to dispute things which I assert; but you will remember that this is nothing to me; I shall at all times teach those things which I hold to be true, without let or hindrance from any man breathing. You have the like liberty to do the same in your own places, and to preach your own views in your own assemblies, as I claim the right to preach mine, fully, and without hesitation.
Christ Jesus "gave his life a ransom for many;" and by that ransom he wrought out for us a great redemption. I shall endeavour to show the greatness of this redemption, measuring it in five ways. We shall note its greatness, first of all, from the heniousness of our own guilt
, from which he hath delivered us; secondly, we shall measure his redemption by the sternness of divine justice ; thirdly, we shall measure it by the price which he paid, the pangs which he endured ; then we shall endeavour to magnify it, by noting the deliverance which he actually wrought out; and we shall close by noticing the vast number for whom this redemption is made, who in our text are described as “many."
I First, then, we shall see that the redemption of Christ was no little thing, if we do but measure it, first, by our own sins. My brethren, for a moment look at the hole of the pit whence ye were digged, and the quarry whence ye were hewn. Ye, who have been washed, and cleansed, and sanctified, pause for a moment, and look back at the former state of your ignorance; the sins in which you indulged,
the crimes into which you were hurried, the continual rebellion against God in which it was your habit to live. One sin can ruin a soul for ever ; it is not in the power of the human mind to grasp the infinity of evil that slumbereth in the bowels of one solitary sin. There is a very infinity of guilt couched in one transgression against the majesty of heaven. If, then, you and I had sinned but once, nothing but an atonement infinite in value could ever have washed away the sin and inade satisfaction for it. But has it been once that you and I have transgressed ? Nay, my brethren, our iniquities are more in number than the hairs of our head ; they have mightily prevailed against us. We might as well attempt to number the sands upon the sea-shore, or count the drops which in their aggregate do make the ocean, as attempt to count the transgressions which have marked our lives. Let us go back to our childhood. How early we began to sin ! How we disobeyed our parents, and even then learned to make our mouth the house of lies! In our childhood, how full of wantonness and waywardness we were! Headstrong and giddy, we preferred our own way, and burst through all restraints which godly parents put upon us. Nor did our youth sober us. Wildly we dashed, many of us, into the very midst of the dance of sin. We became leaders in iniquity ; we not only sinned ourselves, but we taught others to sin. And as for your manhood, ye that have entered upon the prime of life, ye may be more outwardly sober, ye may be somewhat free from the dissipation of your youth; but how little has the man become bettered! Unless the sovereign grace of God hath renewed us, we are now no better than we were when we began; and even if it has operated, we have still sins to repent of, for we all lay our mouths in the dust, and cast ashes on our head, and cry, “Unclean ! Unclean! And oh! ye that lean wearily on your staff, the support of your old age, have ye not sins still clinging to your garments? Are your lives as white as the snowy hairs that crown your head? Do you not still feel that transgression besmears the skirts of your robe, and mars its spotlessness? How often are you now plunged into the ditch, till your own clothes do abhor you! Cast your eyes over the sixty, the seventy, the eighty years, during which God hath spared your lives; and can ye for a moment think it possible, that ye can number up your innumerable transgressions, or compute the weight of the crimes which you have committed ? O ye stars of heaven! the astronomer may measure your distance and tell your height, but Oye sins of mankind! ye surpass all thought. 0 ye lofty mountains! the home of the tempest, the birth-place of the storm! man may climb your summits and stand wonderingly upon your snows; but ye hills of sin! ye tower higher than our thoughts; ye chasms of transgressions! ye are deeper than our imagination dares to dive. Do you accuse me of slandering human nature? It is because you know it not. If God had once manifested your heart to yourself, you would bear me witness, that so far from exaggerating, my poor words fail to describe tbe desperateness of our evil. Oh! if we could each of us look into our hearts to day--if our eyes could be turned within, so as to see the iniquity that is graven as with the point of the diamond upon our stony hearts, we should then say to the minister, that however he may depict the desperateness of guilt, yet can he not by any means surpass it. How great then, beloved, must be the ransom of Christ, when he saved us from all these sins! The men for whom Jesus died, however great their sin, when they believe, are justified from all their transgressions. Though they may have indulged in every vice and every lust which Satan could suggest, and which human nature could perform, yet once believing, all their guilt is washed away. Year after year may have coated them with blackness, till their sin hath become of double dye; but in one moment of faith, one triumphant moment of confidence in Christ, the great redemption takes away the guilt of numerous years. Nay, more, if it were possible for all the sing that men have done, in thought, or word, or deed, since worlds were made, or time began, to meet on one poor head-the great redemption is all-sufficient to take all these sins away, and wash the sinner whiter than the driven snow.
Oh! who shall measure the heights of the Saviour's all-sufficiency ? First, tell how high is sin, and, then, remember that as Noah's flood prevailed over the tops of earth's mountains, so the flood of Christ's redemption prevails over the tops of the mountains of our sins. In heaven's courts there are to-day men that once were murderers, and thieves, and drunkards, and whoremongers, and blasphemers, and persecutors ; but they have been washed—they have been sanctified. Ask them whence the brightness of their robes hath come, and where their purity hath been achieved, and they, with united breath, tell you that they have washed their