The letter to the Romans, and we're at
chapter 9 again this evening.
Paul's letter to the Romans, and the chapter
9, and we're going right through from verse
19 this evening, right to the end of
the chapter, from verse 19 to verse 33.
You remember last week, those of you who
were at the class, as we started the
exposition of chapter 9, that I pointed out
to you that this was a new section
in this great letter to the Romans.
You remember that we had the first section,
and we scribbled over it, the condemnation of
sinners.
And if ever you want to really convict
the world, you go to those first chapters
of Romans, the condemnation of sinners.
And then you remember the second section, parts
of chapter 3, chapter 4, or chapter 5,
we have the justification of believers.
What a mighty doctrine this doctrine of justification
is.
And then you remember in chapters 6 and
7 and 8, we have the sanctification of
saints, practical sanctification, how to live for God.
And you remember those great gateways that led
us to godly living.
Now we are starting a new section, and
chapter 9 goes right through 10 and all
11, and this is the explanation of God's
dealings with Israel.
And what a wonderful explanation this is.
Let me try to recapture what went before
in the chapter last week, just quickly.
In the first two verses of chapter 9,
my Paul tells us of his own personal
burden for his kinsmen according to the flesh.
For alm save Jews.
And what a word we have in that
second verse.
Paul said, I have great heaviness and continual
sorrow in my heart.
If you take the last two phrases of
the third verse, I have great heaviness and
continual sorrow in my heart for my brethren,
my kinsmen, according to the flesh.
You know, he wasn't the Calvinist that sat
down with his toes in the grapes and
said God will work it out.
No, he had great heaviness and continual sorrow.
My, this fellow really sat for so long.
Some of these so-called Calvinists tell me
never to get anxious, you know.
Well, they wouldn't have told the Apostle that.
For continually, eye on seepingly, there was great
burden upon his soul for his alm save
friends.
Good to God we have the church inoculated
with this.
Yes, he did all things that they might
save some.
And then not only did we look at
the personal virgin of Paul, but in verses
four and five we looked at the national
blessings of Israel.
The adoption, the glory, the covenant, the law,
the service, the promises, the father, the Christ.
My, Paul went into this, didn't he?
And last week we went into this.
We looked at the personal burden and then
the national blessings.
And then in that sixth verse, Paul notes
for us the eternal bond of the word
of God.
You see, when God made covenants with Israel
and gave them precious promises, well, he meant
to keep them.
He will never break the covenants with Israel,
and the promises must be kept.
My God doesn't throw them away as though
the word of God had taken on effect.
And so after looking up the personal virgin
of Paul, and the national blessings of Israel
and the eternal bond of the word, Paul
began to explain for us the historical background
of the Jews.
And there's a great verse here, in verse
six at the end, For they are not
all Israel, which are of Israel.
Neither because they are the seed of Abraham
are they all children, but in Isaac shall
thy seed be called.
You see, Abraham with two sons, suddenly Ishmael.
Well, God didn't call Ishmael.
For they're not all children, you know, that
are of the seed of Abraham.
Only in Isaac shall thy seed be called.
And then we found out, when we examined
this more carefully, that even the children of
Isaac, for Isaac had two, you remember, Jacob
and Esau, and remember even one of the
twins was hated, and the other loved.
And you know, that set the cat among
the pigeons, didn't it?
My, it makes some people even to this
day say what's said in verse fourteen.
What shall we say then?
Is there unrighteousness with God?
I would never like a believer to say
that.
Whether you understand electing grace or not, whether
you can follow the ways of divine sovereignty
or not, you ought to know that there
is no unrighteousness in God.
Before we go into the thing at all,
we must settle this.
For I am not the God of all
the earth.
Too right.
My, no matter whether I understand what's happening
or not, no matter about tragedies, no matter
about the congle, no matter about what may
come to my home, I know in my
soul that my God is righteous.
My, if I would ever think anything else,
I wouldn't want an unrighteous God.
So you settle this before you start into
the argument at all.
There is no unrighteousness with God.
Says there couldn't be.
And then Paul begins to answer this, doesn't
he?
Paul says in verse thirteen, fourteen says to
Moses, I will have mercy on whom I
will have mercy.
And then Paul sums this up in verse
eighteen.
Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth.
You know, that just makes people ask more
questions, doesn't it?
And so that's where we start this evening.
And we start to tease all this out
now properly.
So many asking questions.
So Paul anticipates in verse nineteen, what the
natural man would ask, the interrogations of man.
My, when man hears that God hates Esau,
and loves Jacob, and he will have mercy
on whom he will have mercy, and whom
he will he hardeneth, So, my, the natural
man's got some questions, hasn't he?
With one of them, Paul anticipated this.
Verse nineteen.
Thou wilt say then unto me, why doth
God yet find fault?
You know, man would look into God's face
and say, Well, if you love Jacob, and
hate Esau, and if you're going to have
mercy on whom thou wilt have mercy, and
if you're going to harden whom you will,
why do you find fault with me?
Think of the audacity of man.
Think of the creature accusing the Creator.
Think of it.
Why doesn't man really think he's something?
He would have the audacity to look into
the eyes of God, and accuse God, a
poor, helpless, hopeless, condemned sinner, accusing God.
You see, he looks at God and says,
Why doth he yet find fault?
Then the second question, For who hath resisted
his will?
My, if God's planning things out, who's resisted
his will?
Why doth he find fault?
You know what I have found?
A long experience.
I have found that there are men who
will talk like this to God, and who
will accuse God, and try to put God
in an unrighteous position.
But there are always people who are unwilling
to accept Christ.
Do you get that?
That's the boys that do the talking.
Men and women who are unwilling to step
out, to take a stand with Christ.
They'll do a lot of talking.
Unwilling to take a stand with Christ before
the family.
Oh yes.
Unwilling to take a stand with Christ before
the church.
Oh yes.
Unwilling, I say, to accept the Lord Jesus
as their Saviour.
They'll do a lot of talking, won't they?
They're the boys that do the talking.
Now you just shut up.
Because you're going to hell because you've neglected
it.
Last week we ended the note like this.
That election is God's work, but reception is
yours.
You just worry about receiving Christ.
You'll find out.
You'll get this teasled out all right.
But don't go flying in the face of
God when you're not willing to accept Christ.
Just shut up.
Because when you get to the judgment bar
of God, your mouth will be closed.
What a natural man, you know.
Thinks he's a big fellow.
And he would ask questions.
Now, Paul anticipated these, didn't he?
And then he asked a few questions back
again.
These are the interrogations of Paul.
Paul said, verse 20, Nay, but O man,
who art thou that replyest against God?
Isn't that good talk?
Man, man should always remember who he is.
He's got dust and ashes.
Who art thou that hast the audacity to
reply against God?
Who art thou?
You know, I think that man forgets, first
of all, what he is.
He forgets that he's unwilling to accept Christ
and that's why he don't say it.
Then he forgets who God is.
We want to have a good look at
the God that he's trying to accuse.
We want to be very careful about that
bit this evening.
You know, we could put it like this.
I think I've preached somewhere once like this.
Who art thou that replyest against the God
that so loved the world that He gave
His life to us?
That just pulls you up a wee bit,
doesn't it?
You know, men forget the God that they
would really argue with.
Let's not forget Him this evening.
You know, the God that unwilling, stubborn, rebellious
man that would dare to accuse is the
God that so loved the world that He
gave His life to us.
Don't forget that.
Just shut up a wee bit.
Just be very careful who you're talking to
and always remember who you are.
Let's go to 1 Timothy for a moment.
1 Timothy and up the second chapter Paul
opens up a few things here that we
would need to look at very carefully.
1 Timothy and up the second chapter and
we'll read from the first verse just to
get the proper connection.
1 Timothy chapter 2 verse 1 I exhort
therefore that first of all supplications, prayers, intercessions
and giving of thanks be made for all
men for kings and for all that are
in authority that we may lead a quiet
and peaceable life in all godliness and honesty.
For this is good and acceptable in the
sight of God our Saviour who will have
all men to be saved.
You know, I want you to get this.
This is the God they talk about.
Now, the will in the verse here is
not a divine decree, you know.
If it was a divine decree then all
men would be saved.
No, the will in the verse is just
exposing to us the longings from the heart
of God.
My God didn't only love the world God
longed that all men might be saved.
So don't go talking about it.
There's a way deep in the heart of
God.
He longs that you would come and get
the salvation that the Son provided.
And He does, you know.
Now, let me go just a little bit
further.
This is the God they talk about.
I don't know him properly.
Let's go to the fourth chapter.
We're at 1 Timothy and we're at chapter
4.
Verse 10 For therefore we both labor and
suffer and reproach because we trust in the
living God.
Now, what's the living God?
Who is the Savior of all men?
What's this we get?
Specially of those that believe.
Now, if I were talking to the super
-Calvinists, of course, they would say, here we've
got the elect in this last phrase.
Specially of those that believe.
Well, they're the elect, all right, aren't they?
All right, what does the other phrase mean?
The living God who is the Savior of
all men.
If the all men just meant the elect,
why go on and put the other bit
in?
Boy, I think it's climbing up a little
bit, isn't it?
You know, God, our great God, He not
only loves the world so much that He
gave the Son, but deep in the very
depths of His heart He longs that all
men would come, black and white and red
and yellow, and accept His Son and get
saved.
You know, God wants to be the Savior
of all men, but He can only be
the Savior of those who will accept Christ,
those who believe.
We find out that the word received, to
as many as received Him.
For them give me power to become the
sons of God, even to them that believe,
so that believe and receive are the same
thing.
My God wants us to receive the Savior,
and there is a Savior to be received,
you know.
Now, here's another one to put beside that.
But I want you to get this very
clearly before we leave it, or before we
go on.
Have a look at Acts chapter 17, and
Paul's preaching way up yonder on Mars Hill.
We're at Acts 17, and this is a
part of the message on Mars Hill.
There was a very wonderful day when Mr.
Irvine and I, and Mr. Torrance was in
the meeting, we stood together on Mars Hill.
A very wonderful moment.
I'm not sure just now which one of
them read this passage.
It was either Mr. Irvine or Mr. Torrance.
And we read this through on Mars Hill.
But on your own spot, here's what Paul
said, verse 30, On the times of this
ignorance God went out, but now commandeth all
men everywhere to repent.
Now, that's the God they talk about.
Paul, they tried to make him out unrighteous.
They tried to say he's unfair.
They tried to say, you know, he chews
the crowd and the other crowd is going
to die.
Don't you believe it?
My dear friend, I want to impress upon
you that God loves the world.
I want to tell you that God wills
that all men should be saved.
I want to tell you that He's the
Savior of all men.
I want to tell you that's God.
Don't you dare to talk about my God.
Until you know.
And the problem with the whole crowd is
that they don't see their own sinful selves.
They're unwilling to be saved and then they'd
like to be in God.
And then they don't know the greatness of
the heart of God.
Then of this God that loved and longed,
this God who claims to be the Savior
and commands all men everywhere to repent, this
God is the God of all grace.
And the grace of God is bringing salvation
tonight on the basis of Calvary to all
men.
And if you want to receive Christ, you'll
go to hell, you know.
But don't blame God.
Just go easy about it.
I haven't easled that out a little bit.
Let's get back to Romans.
You see, Paul anticipated exactly what they would
say.
And now he's bringing these interrogations to them.
Who art thou that replyest against God?
Shall the thing ye formed say to him
that formed it, Why hast thou made me
thus?
Shall it?
Do you think that unwilling, stubborn, rebellious sinners
who won't take their stand beside the Savior
should be allowed to talk to God like
this?
Such a God as this?
I don't think so.
Not for a moment.
Then Paul begins in verse 21 and says,
Hath not the potter power over the clay?
Well, you would believe that he had, wouldn't
you?
Why, you would believe that he has power
over the clay.
But you know, sometimes there are little things
in the clay that spoil exactly the work
that's about to be done.
Isn't that true?
There are little chips and little hard pieces
and little stubborn things.
Ah, but they're in the clay.
Now, let's get this easled out and you'll
see this clearly.
We're down to the place in the notes
now where we're looking at the differentiation of
vessels.
Now have a look at these vessels.
Verse 21.
Hath not the potter power over the clay
of the same lump to make one vessel
unto honour and another unto dishonour?
What if God went to wrath, and to
make his power known, endured with much long
-suffering the vessels of wrath fitted to the
second?
And thus he might make known the riches
of his glory on the vessels of mercy,
which he had afore prepared unto glory.
Now, you'll notice the differentiation in the vessels.
There is a company of vessels and they're
called vessels of wrath fitted to destruction.
And then we have vessels of mercy, which
he had afore prepared unto glory.
Of course, this brings the argument back to
the man of the world, doesn't it?
And if you know, if I'm fitted for
destruction...
Ah, but wait a wee minute now, just
wait a wee minute.
You know, this is where the trouble has
come all down through the years.
Men have read into this passage and into
many other similar passages that God fitted them
for destruction.
Not at all.
Oh, not at all.
Don't you get off of that.
I know that God prepared the vessels of
mercy for glory.
Ah, but you're fitting yourself for destruction.
You're fitting yourself for destruction.
You know, friends, there would be no use
preceding that word fitted for destruction with these
words.
Watch what goes before.
What is God willing to do with wrath
and to make his power known?
Endured with much longsuffering.
So what's God doing with something this evening?
He's enduring with longsuffering.
Some of the scholars are quick to step
in and say, Yes, yes, you know, he's
putting up with them on the way to
hell.
Not at all.
My dear friends, if they were this kind
for hell, there would be little use in
commanding them to repent, would there?
What God is doing this evening, he is
enduring with longsuffering, waiting for your...
There's some in your house.
My, there are many in this meeting who
have had God for years.
And God, the great eternal God that loves
them, longs for their salvation.
The grace of God has brought it to
their very door.
And God is endured with longsuffering, waiting for
their repentance.
Ah, but you're fitting yourself for hell.
Now, don't go blaming God.
Don't go blaming God.
It's your stubborn, unbended will.
And you'll take yourself to the caverns of
the damned.
Just because you're too small or miserable or
something else, to take your stand beside Jesus
Christ in a big enough, is that it?
Are you afraid of the clouds?
Are you afraid of what it will cost
you?
What's keeping you from Christ?
You're fitting yourself for hell.
Don't go blaming God.
But you know, if you would yield this
evening, yield to the love of God, yield
to the claims of Christ, yield to the
pleas of the Saviour, yield because of the
work of the Spirit, yield because of the
weight of the work this evening.
If you would yield and accept Christ, then
I could tell you before you would get
off your knees, you're one of the vessels
of mercy, and you're being prepared for glory.
I'd like to take some of you boys
on who talk about being lost again.
All right, are you on now?
Are these vessels of mercy prepared by God
for glory?
Are they?
Come ahead, I'll take any of you on,
because I can manage you.
Are they prepared by God?
I'd love to talk one or two years
or so.
My dear friends, I get fed up with
you, because you're not bent to God's word
enough.
But this is exactly what it says here.
Are these vessels of mercy?
And there are no mistakes about verse 23,
are there?
That he might make known the riches of
his glory, of the vessels of mercy, which
he had aforeprepared unto glory.
What do you mean for glory this evening?
The captain of all salvation, pleading many times
for glory.
When God called me, he called me unto
his eternal glory.
Who lost again about that then?
Not a bit.
So that when I get there, I can't
boast.
It was God's salvation the whole way through.
And if you go to hell, you can't
complain, can you?
Because you didn't bow to the Saviour.
So none of the truth is much to
talk about.
Are you getting it?
Because it's all here now.
All right.
You see, Paul is showing the differentiation of
the vessels here.
And when he talks about the vessels of
wrath, ready for destruction, the words such as
come from the word ready.
And he talks about the vessels of mercy,
which God had aforeprepared unto glory.
And if you bow before the Saviour, I
can assure you that you're one of them.
Paul says, even us.
That's a lovely way.
And he was writing to the Romans, wasn't
he?
And he was taking a stand beside them.
Even us, whom he hath called, not of
the Jews only, but also of the Gentiles.
My, yes, God's called both Jew and Gentile
to be vessels of mercy, heading for glory,
through faith in Christ.
We'll find that out in a moment.
Now, he comes to let these people who
might question him, see that this very thing
is done by the prophets.
So that we not only have the interrogations
of man and the interrogations of Paul and
the differentiation of vessels, but the proclamation of
the prophets.
As he says also in LZ, that's the
Greek way of saying the Hebrew word, I
will call them my people, which were not
my people.
Now I have come into the Bible class
and you're not one of the people of
God.
Ah, but you can become one of the
people of God before you leave.
He's the first to save you.
Who knows about that?
My, you may have come in like Esau
and you think you're not beloved.
I can tell you that before you leave
you can be beloved.
Them and her beloved, which was not beloved.
Verse 26 And it shall come to pass
that in the place where it was said
unto them we are not my people, there
shall they be called the children of the
living God.
Oh friends, how God has worked this out
in some of our lives.
My, when Mr. Irvine and I go back
to Utah now, we can go back to
Scotch, you know, we ran about together as
boys.
And we can go back to Scotch where
we did things together.
The people certainly didn't think we were the
people of God.
And we were not thought about, not thought
upon as people of God.
Ah, but when we were back tonight, neither
know that now are we the children of
God.
Oh yes, God did this for us.
And then you see, he brings in Isaiah.
And again that's the Greek form of the
Hebrew Isaiah.
Isaiah.
Isaiah 5, concerning Israel.
Will the number of the children of Israel
be as the sand of the sea?
A remnant shall be saved.
Oh yes, God won't break his covenants, not
his promises.
You know he's going to do a work
on this earth?
For he will finish the work.
And cut it short in righteousness.
Because a short work will the Lord make
upon the earth.
My, this will be the short, swift, sudden
work of judgment.
And as Isaiah said before, except the Lord
of Sabbath had left us a feet.
We had been a sodden and been made
like unto Gomorrah.
You know, when the judgment day dawns and
God visits this world in wrath?
Unless God would spare the remnant of Israel.
My, there wouldn't be a feet left.
Not a feet left.
But God will keep his promises.
He's saving Jews and Gentiles and putting them
in the church tonight.
And yet in the day to come when
the judgment of God are abroad and that
short work is being done upon the earth,
and remember, upon the earth, my brethren, we
shall be saved.
Now, Paul having got all this off his
chest, I want you to get this.
He comes to conclusions now.
Verse thirty.
What shall we say then?
What do we want to say to all
this?
That's the way to come to conclusions, isn't
it?
We have talked about Ishmael being left out.
And we've talked about Isaac being brought in.
And we've talked about Esau being hated.
And Jacob being loved.
And we've talked about vessels of mercy prepared
to fall for glory.
And we've talked about vessels of wrath setting
themselves for destruction.
And all this was foretold in the prophets.
What are we going to say about it?
Ah, this is where we come to the
real conclusion now.
Now watch this.
This is very lovely to me.
What shall we say then?
That the Gentiles which followed not after righteousness
have attained to righteousness.
Isn't that wonderful?
You know, the fellows that weren't following after
the thing at all.
They caught up on it.
And then he goes on and says, But
Israel which followed after the law of righteousness
hath not attained to the law of righteousness.
But you notice the little phrase that I
left out in between the two verses.
What shall we say then?
That the Gentiles which followed not after righteousness
have attained to righteousness.
Now watch this.
Even the righteousness which is of faith.
You know, when we talk about the righteousness
of faith or the righteousness by faith, it's
very clear about what we're talking about.
You know, we should never talk about justification
by faith or righteousness by faith or righteousness
by faith without having this in our minds.
It's justification by faith in Christ.
I hope you follow.
I know we clip it short sometimes.
We always paint in Christ.
Faith in Christ.
The righteousness of God.
And you'll only attain to this by faith
in Christ.
Well, let's get that very clearly now.
Because it is true.
I went to a very large Sunday school
one Sunday to pitch to the open school
to all the children and I confess that
I'm very little use of it.
We have some of the younger folks here
who leave me speak for mine when it
comes to talking to the kids.
But I went along to do as best
as I could and I talked to the
whole Sunday school from the story of the
sudden conversion of the Philippian jailer.
You remember this.
You remember how Paul in silence was put
in prison in the innermost prison.
You remember how the earthquake came.
You remember how the Philippian jailer ran in
and cried, What must I do to be
saved?
You remember how Paul answered, I do believe
in the Lord Jesus Christ and I shall
be saved.
And when I brought this story over to
them I thought I'd test them out to
see how they were getting on.
And I said, now this Philippian jailer he's
gloriously saved now.
At five minutes to twelve he was sound
asleep and didn't care.
And at twelve o'clock he was awakened
by the earthquake and at five past twelve
he's gloriously saved rejoicing in God is the
word.
Rejoicing in God with all his heart.
So he said, can any of you children
tell me how he got saved?
Man like a flash there was a wee
blonde haired girl on her feet she said,
sir it was the earthquake that saved him.
I said, no.
Oh no, that wouldn't do dear.
I said, dear the earthquake only awakened him
that he might get saved.
That wouldn't do.
And then there was a wee large girl
up and he said, sir it was the
message that saved him.
Oh no.
Oh no, I said, that wouldn't do either.
I said, the message only told him how
he could be saved.
The message, that's all.
Told him how he could be saved.
And then a little fella jumped up and
said, sir it was faith that saved him.
I said, no.
Can only give you half a month for
that.
I'll give you another chance to get affixed
now.
That wouldn't do.
You're only half way there you know.
Mrs. Giles couldn't get it standing up and
a wee lass came out to the front
and said, sir it was faith in Christ
that saved him.
Ah, she'd got it, hadn't she?
Faith in Christ.
Mind you, it's not faith in words.
Now, I won't do.
I haven't tried that one.
It's a grave thing.
It's failed me.
And it's not faith in water.
And I'm a Baptist.
Not faith in water.
Not a bit of it.
There's some real old method to faith and
I and it's not faith in water.
But the Methodists that are here tonight know
that.
They're just too well taught for that.
Thank God for it.
My dear friends.
It's faith in Christ.
That's all you need.
It's faith in Christ.
And you remember when you put your trust
in Christ.
By the moment that you handed yourself over
and committed everything to him and trusted him
as your own and personal saviour you attained
to the righteousness of God's righteousness in Christ.
From that moment you're clad in the righteousness
of God.
It's wonderful, isn't it, isn't it?
So that's what we're concluding.
We're concluding that believers Oh, this is a
great word, isn't it?
My dear friend.
It's just the difference between believers and unbelievers
that's going to pass us for all eternity.
There's no talking to God and arguing with
God and accusing God and all the rest
of it.
He does believe us.
He does believe us not.
And already.
And you can't be condemned already for not
believing something that's not there for you to
believe, can you?
My, you ultra-Calvinist.
You just annoy me, that's all.
You'd wonder where your logic is sometimes.
Oh, yes.
Sir, if you're in the meeting and God
has endured with the enormous suffering of this
moment if you come out tonight and bow
at the feet of Christ and give yourself
over to Him and take your trust in
Him praise God you'll be a vessel of
mercy and you'll begin for heaven tonight through
faith in Christ.
So don't worry yourself about it.
Just come on out and get right with
God and we'll tell you you're going to
be elect.
Now watch this.
I think this is the wonderful bit after
Paul had come to this conclusion he makes
an explanation.
Of course they have to explain this, haven't
they?
You see, verse 32 begins with Pray for,
pray for all this.
But this is the explanation.
Now watch it.
It's lovely.
Why are these Israelites that went after the
law and all the rest of it why
are they not ashamed?
And why did these Gentiles which followed not,
why are they ashamed?
Because they sought it not by faith.
These Jews sought it not by faith.
Without it where?
By the works of the law.
For they stumbled at that stumbling stone.
That stumbling stone.
Christ, that's what stumbled on.
Christ, yes they couldn't exercise faith in Christ.
Or they stumbled at that stumbling stone.
Now watch this last bit and he's really
coming out with the explanation as it is
written.
Behold I lay in Zion.
Who laid this in Zion?
God.
A stumbling stone and rock as a fence.
Watch this bit.
And whosoever believeth on him shall not be
ashamed.
Now watch me expand the last bit for
you.
Whosoever.
Oh the immensity of this word.
Don't go creeping into a corner and blaming
God.
Don't sit on your high pedestal accusing God.
Listen to us.
Whosoever.
Oh the immensity.
Listen.
Whether you're black or white or red or
yellow.
Whether you belong to Etho or Ishmael.
Matter who you are or what people you
are.
Listen to it tonight.
The stumbling bit.
Whosoever.
Oh the immensity of this word.
Watch this bit.
Whosoever believeth Oh the simplicity of this.
The immensity of the word.
Whosoever.
The simplicity of the act.
Believers.
You remember what I said about this word.
It's the same word that's in John chapter
2 where it says commit.
It's just a poor sinner.
Armed and lost.
Armed clean.
Who's been stubborn for years and God's been
long coupling with him.
And he's at the end of his tether
and he knows if he goes on he'll
be in destruction forevermore.
And he comes with soul and life and
everything else and he commits everything into the
hands of the Saviour and he's trusting Christ
for all.
And you just bring it along.
Your soul, your life, your all.
And you put everything into the hands of
the Lord and where else can you go?
Oh.
Oh the immensity of the word.
Whosoever.
You're not just us now.
Whosoever believeth Oh the simplicity of the act.
Whosoever believeth on Him.
Oh the sufficiency of the person.
One hears the Saviour for you.
He is the Saviour.
One that came to Zion.
One that died in Mount Calvary.
One that made the atoning sacrifice.
One that met the highest requirement of the
Holy God.
One who not only died an atoning death
but rose again and to make it alive.
And if you come to Him.
Oh the sufficiency of the Christ.
You see the immensity of the word.
Whosoever that is, yes.
Believeth just as much as I can.
Oh the simplicity of the act and the
sufficiency of the person.
But what's this?
What's the surety of the promise?
Whosoever believeth on Him shall not be ashamed
for all eternity.
Mother sure said yes, didn't she?
Don't go arguing with God anymore.
Don't go blaming God anymore.
God loves you so.
God loves you when you would come and
get right.
God wants to be your Saviour in Christ.
God commanding you to repent and He's waited
for a long time to.
So you know if you just come and
in simple childlike faith trust Him.
Trust Him.
You know it was Lord Birkinghead he was
a great man among the brethren.
Lord he was a great man in Parliament
in those early days.
He went and worshipped in the little brethren
meeting every Sunday morning.
And you know one evening he was standing
just about to cross the street from the
little brethren hall when a tiny little lad
about seven years of age came put her
hand in his hand and looked up and
said will you take me across the street
please?
He said yes my dear I will.
And when he took her to the other
side he said before I let you go
may I ask you why you ask me?
She said because I knew from your faith
that I could trust you.
Don't you know tonight that you can trust
Christ?
Saviour that left heaven?
Saviour that loves you so?
Saviour that died for the ungodly?
Surely, surely you know that you can trust
Him with everything.
Will men do it?
You'll be His child.
You'll be one of the loved ones.
You'll be a vessel of mercy.
And you'll start with love.
And if you're hard in your neck you
can set yourself a tremendous passage.
God bless you.
Let's bow to each other.
Oh Heavenly Father as we bow before thee
this evening somehow we see thee in all
thy greatness.
Thou art a great God.
Thou art the God that so loves.
And thou art the God that longs that
men would get saved.
Thou art the God that commands.
Thou art the living God.
Thou art the Saviour of all men waiting
to save them.
And especially of them that believe in Christ.
Oh God, lead men out tonight to put
their trust in thy Son.
Lord, surely they can trust Christ with everything.
Help them to take their lives and their
souls and their past and their present and
their eternal future.
And help them to commit everything unto Him.
And help them to be persuaded that He
is able to keep that which they commit
unto Him.
Then it's that day.
Oh Lord, bless the believers tonight.
Help us to see that thou didst prepare
us for to take us to glory.
And through this very same gospel thou didst
call us.
And we are the call.
And we are the promises.
And thou sentest into a covenant with us.
And we are clad in the righteousness of
Christ tonight because we trust in Him.
Oh God, we thank thee for chapter 9.
Bless the saved and save the lost.
But above all magnify thine own name.
Thou art the God that does wonders.
Part of whom I fear.
With thy blessing for thine own sake.
Amen.