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SEEMONS 
 
 TO THE UNOONYBETBD 
 
 PREACHED IN THE AUTUMN OF THE YEAR 1839. 
 
 HON. AND REV. BAMST W. NOEL, M.A. 
 
 Reprinted from The Pulpit. 
 
 SECOND EDITION. 
 
 Honlron : 
 
 Published at " the pulpit" office, (back of apothecaries' hall) ; 
 
 sold by sherwood and co., paternoster- row; 
 
 ano may be had, by order, of all booksellers in town and country. 
 
J. M. Robeson, Pi inter, 
 .i^slmiise Yard, Doctois' Commona, 
 
C O N T E N T 8. 
 
 Text. SERMON I. Page 
 
 Romans viii. 1 . The Unconverted invited to a Complete and Free Salvation 3 
 
 SERMON II. 
 John iii. 3 . , . The Needful Change set before the Unconverted ... 10 
 
 SERMON III. 
 Romans iii. 23 . The E.^tent of their Sinfulness set before the Unconverted 19 
 
 SERMON IV. 
 Romans iii. 23 . The Desert of their Sinfulness set before the Unconverted 29 
 
 SERMON V. 
 Hebrews ii, 3 . . The Guilt of the Unconverted in neglecting the offered 
 
 Salvation 35 
 
 SERMON VI. 
 Hebrews ii. 2, 3 . The Certainty that Punishment in Eternity awaits the 
 
 Unconverted 42 
 
 SERMON VII. 
 Rev. XX. II, 12 . The Last Judgment set before the Unconverted ... 51 
 
 SERMON VIII. 
 Matt. XXV. 31 — 46 The Consequences of the last Judgment to the Converted 
 
 and the Unconverted 58 
 
 SERMON IX. 
 Matt, XXV. 46 . The Eternity of the Doom prepared for the Unconverted . 67 
 
 SERMON X. 
 Matt. XXV. 46 . The Eternity of the Doom prepared for the Unconverted . 75 
 
 SERMON XI. 
 Luke xii. 16 — 21 . The Probability of the Death of the Unconverted speedily 
 
 and without warning 83 
 
 SERMON XII. 
 
 Matt, xxvii. 3—5 . The Unconverted warned by the Remorse of the Lost . 92 
 
 SERMON XIII. 
 Matt. vii. 13, 14 . The Unconverted Warned that Few will be Saved . . 98 
 
IV CONTENTS, 
 
 T..xt. SERMON XIV. Page. 
 
 Romans ix. 18 . God's Sovereignty in the bestowment of Salvation, justi- 
 fied to the Unconverted 107 
 
 SERMON XV. 
 Hebrews iii. 13 . The Unconverted in fearful Peril through present Delay 115 
 
 SERMON XVI. 
 Matt. XXV. 1 — 3 . The Unconverted in danger of mistaking Natural Emo- 
 tions for True Religion 121 
 
 SERMON XVII. 
 Psalm xvi. 11 . . The Future Happiness of God's People set before the 
 
 Unconverted 130 
 
 SERMON XVIII. 
 Isaiah xii. 1 — 3 . The Present Happiness of God's People set before the 
 
 Unconverted 138 
 
 SERMON XIX. 
 1 Tim. i. 12 — 16 . The Unconverted Encouraged by the Salvation of Great 
 
 Sinners 148 
 
 SERMON XX. 
 
 •7< Isaiah Iv. 1 . . . Christ willing to save the Unconverted 157 7^ 
 
 SERMON XXI. 
 Ezek. xxxi. 26, 27 . The Awakened and Convinced, but as yet Unconverted, 
 
 Counselled 165 
 
 SERMON XXII. 
 
 Acts xvi. 27 — 31 . The Awakened and Convinced, but as yet Unconverted, ' 
 
 Counselled 173 
 
 SERMON XXIII. 
 Deut. XXX. 19 . . Concluding Remonstrance with the Unconverted . . 184 
 
 *** It may be well to apprise the reader, that these Sermons were 
 preached extemporally. 
 
SERMONS TO THE UNCONVERTED: 
 
 BY THE HON. AND REV. BAPTIST W. NOEL, M.A. 
 
 SERMON I. 
 THE UNCONVERTED INVITED TO A COMPLETE AND FREE SALVATION. 
 
 PREACHED AT ST. JOHN's CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, AUG. 25, 1839. 
 
 *' There is therefore now no condemnation to them which are in Christ Jesus, who walk 
 not after the flesh, but after the Spirit." — Romans viii. 1. 
 
 There is something, my dear brethren, 
 so melancholy, in the condition of those who 
 are still unconverted, and pursuing their 
 road through life under the anger of their 
 Maker, without one solid hope for eternity, 
 that I purpose to devote several sermons 
 especially to their condition — hoping— pray- 
 ing — that God would be pleased to lead not 
 a few of those in this congregation, who 
 are still undecided and have never been led to 
 " lay hold on the hope set before us in the 
 Gospel" to do it without delay. And I ask 
 the prayers of all, for those with whom they 
 are associated in worship, and many of them 
 in private life, that God would be pleased 
 to bless what may now be addressed espe- 
 cially to them. 
 
 They may be in very various conditions. 
 One (it may be) of those in this assembly 
 to-day, who are still unchanged by grace, 
 may be extremely ignorant of the Scrip- 
 tures, and be able to give no account of the 
 revealed way of salvation j while another 
 may be perfectly familiar with the doctrines 
 of the Gospel, and be abundantly able to 
 maintain them all. One (it may be) may 
 deny the doctrines, that he has heard stated 
 and defended; while another may be per- 
 fectly convinced that they are true. One 
 perhaps may have a sensible repugnance to 
 every religious habit ; while another may 
 esteem religious persons, value religion 
 itself, and often feel a wish that he was 
 himself a religious man. It may be, that 
 one perhaps is living in open and known 
 sin, and pursuing in a most ungodly spirit 
 
 every aim in life ; and another (it may be) 
 has paid considerable attention to the law 
 of God, and is in many matters conformed 
 to its requisitions. 'One perhaps may know 
 that he is not a Christian, and may be 
 braving the conviction that he feels ; ano- 
 ther may be deceived, and may fancy that 
 he is already numbered amongst the children 
 of God. One perhaps may have felt deep 
 convictions of sin, which he has stifled and 
 successfully overcome ; in another those 
 convictions may have lasted for a while, and 
 then (as is often the case) subsided, so that 
 they never led to a change of heart and life, 
 and he may be mistaking those past convic- 
 tions for conversion, and supposing that he 
 is a Christian man because he has suffered 
 so much more in his mind respecting sin 
 and respecting religion than others have; 
 another perhaps may be still under deep 
 convictions of his lost state, and may know 
 that he is no Christian, and may be doubt- 
 ing whether he ever shall become so. One 
 perhaps may be thinking, that it is impos- 
 sible for him at his time of life to make any 
 great changes in his views or habits, and 
 therefore be despondent respecting his ulti- 
 mate state ; another may in the pride of 
 youth be thinking, that it is time enough, 
 years still to come, for him to think of 
 giving all his mind, all his affections to 
 God. One (it may be), having had all the 
 advantages of a religious education, has con- 
 formed to the habits impressed upon him, 
 scarcely knowing why; while another (it 
 may be), without any such advantages, is 
 
only for the first time beginning to turn his 
 attention to the things that make for bis 
 peace. Thus persons, who have never yet 
 been brought to " receive the truth in the 
 love of it," may be yet in very various condi- 
 tions. Their tempers and natural characters 
 may be extremely various too. One may 
 have (excepting the faith of Christ and 
 the fear and love of God) everything that 
 his best friends could wish, and may have 
 so much of amiable disposition, of generous 
 temper, and of high principle, as to excite 
 the esteem of many ; while another perhaps 
 may be as far from all that his fellow- 
 creatures esteem and admire, as he is from 
 what God requires of His creatures in His 
 
 But however various the conditions of 
 unconverted persons, they all agree in this 
 —that they are unconverted, that they have 
 never had the supreme love of God in their 
 hearts, that they have never yielded them- 
 selves up to His service, that they have never 
 received the truth of the Gospel " in the 
 love of it," that they have never experienced 
 that new birth, without which our Saviour 
 has said no man can see the kingdom of 
 God. They are yet in their sins, and have 
 no hope while continuing in them, that 
 they shall ever see the face of their Re- 
 deemer in peace. 
 
 Now, my brethren, I have many awful 
 truths to bring before your notice— many 
 most solemn things, which / must say to 
 you. But previous to bringing them be- 
 fore your view, I desire to leave upon your 
 minds the fixed conviction, that there is a 
 complete salvation provided for each one 
 who will believe in Christ. I may have to 
 show you the amount of your sins ; but 
 there is no amount of sin, which can hinder 
 the acceptance, the pardon and the eternal 
 happiness of a penitent sinner. 1 may have 
 to show you the hopelessness of your con- 
 dition while far from Christ ; but the grace 
 of God is almighty to strengthen your 
 weakness and to change your hearts. I may 
 have to unfold to you something of what 
 God has declared concerning the punish- 
 ment certainly coming on the ungodly ; but 
 all that punishment may be averted from 
 
 each. I may have to tell you that God has 
 an uncompromising hatred of iniquity ; but 
 then all that iniquity may be forgiven, and 
 all that hatred changed into complacent re- 
 gard, if only you are brought to believe in 
 Christ. And therefore I have to bring be- 
 fore you first this day the blessed truths 
 contained in this verse, upon which already 
 not long since I addressed you ; " There is 
 therefore now no condemnation to them 
 that are in Christ Jesus, who walk not 
 after the flesh, but after the Spirit." 
 
 I desire that the truths contained in these 
 words may be present to your minds, during 
 all that I shall have afterwards to say — that 
 while you are convinced (if God shall bless 
 what I have to say to you) that sin is a far 
 more evil thing than you have been accus- 
 tomed to consider it, and your own case per- 
 haps more evil and more dangerous than 
 you have ever believed, still you may know 
 that all which is severe and awful in God's 
 Word has been revealed by Him, and is de- 
 clared to us, solely with a view, not to inflict 
 unnecessary and useless pain, but to awaken 
 you to those resolves and to those efforts, 
 through which you may be eternally blest— 
 that you, my dear hearers, as many of you 
 as are not religious, may escape from the 
 doom of the ungodly, and be numbered 
 amongst those who are the saved and sanc- 
 tified people of God. 
 
 The first thing these words evidently 
 bring before us is, that a person who is 
 not in Christ is now condemned. " There 
 is therefore now no condemnation to them 
 who are in Christ Jesus." There is there- 
 fore condemnation to those who are not •' in 
 Christ Jesus." 
 
 I shall not dwell upon this point now, but 
 it is evidently implied in our text— that all 
 persons that are unconverted, for the cor- 
 ruption of their heart and the disobedience 
 of their lives, for their pride and opposition 
 to the will of God, for their neglect of the 
 duties He has assigned them and of the 
 "great salvation" He has provided for them, 
 for their fixed opposition to His will and 
 their constant disregard of His Word, are 
 now in a state of condemnation ; that is. 
 
they are now under His anger, and exposed to 
 all those just inflictionswhich that anger must 
 secure when the hour of judgment comes. 
 
 But, in the next place, this passage in- 
 forms us, that that condemnation is wholly 
 passed away from one, who is "in Christ 
 Jesus," so that if the unconverted sinner 
 does become a disciple of Christ, the con- 
 demnation, under which he lived during the 
 whole of his unregenerate life, has at once 
 passed away. " There is no condemnation 
 to them that are in Christ Jesus." 
 
 There is none. It is no partial forgive- 
 ness, that God bestows upon the disciples 
 of Christ ; but they are forgiven entirely; 
 " there is no condemnation." Their Re- 
 deemer, who has taken them under His 
 care, has made a complete atonement for 
 their sins. If they merit nothing. He merits 
 all for them ; if they only deserve to be 
 abandoned by their Creator, He deserves 
 that they should be adopted into his family 
 and welcomed for ever. For He has paid 
 the penalty ; He has suffered what they 
 would have suffered ; He has glorified God, 
 more than they have dishonoured Him ; and 
 so far from being dishonoured in forgiving 
 a disciple of Christ for Christ's sake, God 
 is in every way more glorified by such a pro- 
 cess, than He is even in the condemnation 
 of the ungodly. Christ, who has thus atoned, 
 is now exalted at God's right hand for this 
 very purpose, that He might save. This is 
 the great end He has had in view in having 
 carried our human nature glorified into the 
 presence of God; and if He is now exalted 
 to be Head over all things, it is to secure 
 the everlastiug welfare of His people. He 
 is " Head over all things to the church ;" 
 He has entered heaven as the forerunner of 
 His people, to prepare for them a place 
 there. "There is therefore no condemna- 
 tion to His disciples. He has undertaken 
 to save them, and He will accomplish their 
 salvation. They still deserve what they 
 ever deserved— to have the anger of their 
 Maker; but Christ Jesus, having brought 
 them into inseparable union with himself, 
 having made them His people, having 
 taken them under His care, has now se- 
 
 cured (for His sake and not for theirs) their 
 eternal well being. So that " there is no 
 condemnation." 
 
 The forgiveness that He secures for His 
 people is a free forgiveness. They are for- 
 given " for His sake," and therefore for- 
 given without any demand being made on 
 them. This the apostle declares, as in 
 many places, so in this epistle to the Ro- 
 mans, the third chapter; " all have sinned 
 and come short of the glory of God, being 
 justified freely by I^is grace, through the 
 redemption that is in Jesus Christ." 
 " Justified freely." Each pardoned sinner 
 can allege no reason, derived from his past 
 or present conduct, from his past or pre- 
 sent tempers of mind, why the Almighty 
 should pass by his sins ; but for •' Christ's 
 sake" he is forgiven " freely." He can 
 allege no reason why he should be forgiven, 
 derived from his own character. But he 
 need allege none. It is reason enough, that 
 he is a disciple of Christ and that Christ 
 has undertaken to save him. 
 
 He who is a disciple of Christ is forgiven 
 fully as well as freely. For the Word of 
 God is—" By Him all that believe are jus- 
 tified from all things, from which they 
 could not be justified by the law of Moses." 
 Because they become His disciples and can 
 avail themselves of the plea of His perfect 
 righteousness, therefore may all their sins 
 be forgiven. Since the plea which they 
 use is this, that Christ lias made a complete 
 atonement and that He mediates on their 
 behalf, the reason for their justification is a 
 complete one. It leaves nothing to be yet 
 forgiven, nothing to be still atoned for. 
 Christ has accomplished all ; and there- 
 fore the sinner, who is brought to be a be- 
 liever in Him, is justified fully no less than 
 freely. 
 
 He is pardoned instantly ; because it is 
 a pardon solely granted for the sake of 
 Christ, and that reason for his forgiveness 
 is in force the moment he becomes His dis- 
 ciple. Its influence is suspended on no- 
 thing besides. There can in the nature of 
 the case be no delay ; and if the sinner is 
 justified freely and fully for the sake of the 
 Saviour, he must be justiticd at once. De- 
 
pendent on no improvement in him, de- 
 pendent on no merits of his own, on no 
 righteousness which he has to work out, 
 but dependent alone upon the finished 
 work of Christ, there is as much reason 
 that he should be forgiven the moment he 
 becomes Christ's disciple and Christ be- 
 comes his Saviour, as there could be if he 
 should live through a thousand years of de- 
 voted obedience to God. 
 
 As he is justified fully, freely, and in- 
 stantly, so each disciple of Christ is justi- 
 fied for ever. For this atoning sacrifice 
 which he pleads, and this righteousness of 
 which he is permitted to avail himself, ex- 
 tends to all possible transgression, reaches 
 through all time, secures his welfare through 
 all eternity. For " whom he called, them 
 He also justified; and whom He justified 
 them He also glorified." 
 
 Let those then, who are still imgodly, 
 consider seriously within the reach of what 
 a salvation they are placed — how full and 
 complete, how glorious and Divine, the sal- 
 vation which is offered to them individually. 
 They need not be concerned about the dis- 
 honour, which it may be supposed that the 
 pardon of such sinners may do to the 
 perfections of God. He who has revealed 
 this method of salvation, will, as we may 
 well be assured, secure His own glory. 
 Nay more ; examine it in whatever light we 
 may, it brings us invariably to this conclu- 
 sion—that of all conceivable methods, in 
 which the pardon of a sinner may be 
 sought, it is the only one that secures all 
 necessary ends. It is the only one, which, 
 while it meets the wants of a ruined sinner, 
 does in every respect glorify the Creator 
 who has provided it. It is not in wisdom, 
 but in ignorance alone, that any one can 
 accuse this Divine and revealed method of 
 salvation of making no provision for the 
 progressive holiness, lor the vigilant obedi- 
 ence of the creature, for all the honour 
 that must be paid to the Divine law and to 
 the Divine government. God has re- 
 vealed it, then, not as one method in which a 
 sinner may be brought to salvation, but as 
 the only method. There is no other way 
 by which any person in this assembly can 
 
 be forgiven and accepted of God, but this 
 — that he is in " Christ Jesus." Out of 
 Christ, separated from Christ, all efibrts 
 are vain, as I shall have more fully to show 
 —all pleas useless, as I must afterwards 
 demonstrate. But if you come to Christ 
 and are " in him," all your sins past are at 
 once and for ever forgiven; the whole 
 which now may liarass, or ought to harass 
 you— the whole of that guilt, which is 
 enough to sink you into an abyss from 
 which there is no escape and in which there 
 is no redemption— is done away for ever; 
 and words cannot express that change, un- 
 noticed and silent, which takes place in the 
 condition of an unpardoned and unrenewed 
 transgressor in the hour that he becomes a 
 disciple of Christ, 
 
 But that we may make no mistake as to 
 who they are, that are Christ's disciples, 
 let us notice that third point, to which our 
 text draws our attention. Who are they 
 from whom this condemnation has been 
 removed ? 
 
 " There is therefore now no condemna- 
 tion to them that are in Christ .Tesus." 
 All others must be condemned ; the con- 
 demnation is removed from those who are 
 in Christ. What is it then to be in Christ? 
 Who are they, that may without presump- 
 tion believe it of themselves, that they are 
 in Christ, and therefore that their sins shall 
 no longer condemn and ruin them ? 
 
 To be " in Christ" is to be closely united 
 to Him, and brought into the relation of a 
 disciple to Christ. It is to be in Him, as 
 that one preserved family was in the ark— 
 to have Him for our shelter from the over- 
 whelming wrath of God. It is to be in Him, 
 as the bough is in the stem of the vine, de- 
 riving from it all its life and nutriment ; it 
 is so to derive day by day from Christ spi- 
 ritual life and strength. It is, then, to have 
 His Spirit dwelling in our hearts ; it is to 
 be brought to believe on Him, as the only 
 Saviour of our souls ; it is to be led to 
 believe that we have no possible deliver- 
 ance but in Christ— that we deserve to be 
 ruined, and are ruined in fact, without Him 
 —that He is a deliverer for our s(juls. It 
 
is to believe in Him, in opposition to all 
 other trust— to trust nothing but Christ— 
 to renounce all other hopes from our inmost 
 hearts— honestly, fully and eternally, to 
 give up every other prospect of being saved 
 but that which is given to us in Him. It 
 is to believe in Him, so as not to distrust 
 Him— to believe that He is both able and 
 willing to save, a?id so to commit our souls 
 to His care for eternity. It is to believe 
 that He will save us in His own way, and 
 in no other — to receive His method of sal- 
 vation, and to invent none of our own. 
 It is to look for a salvation from the power 
 of sin, no less than from its guilt, and to 
 yield ourselves to His dominion, no less 
 than to His protecting care. This it is, to 
 be " in Christ Jesus." It is by the power 
 of the Spirit of God to be led to a living, 
 real, genuine faith; such as compels us to 
 love Him, and, loving Him, habitually to 
 serve Him. They who have, by the power 
 of Divine grace, been brought to this real 
 faith in Christ Jesus, are those who are " in 
 Christ;" and they shall "never come into 
 condemnation," but are "passed from death 
 unto life." 
 
 But since so many are disposed to believe 
 that they are real disciples of Christ— since 
 the penalty of being excluded from " His 
 body, the church," is so great, that no one is 
 willing to be shut out, and no one willingly 
 acknowledges that he is no member of 
 Christ, no child of God, no heir of heaven, 
 no disciple, no believer — let us direct our at- 
 tention, in the last place, to that proof of be- 
 ing in Christ which the apostle has brought 
 before our view in these words. " There 
 is therefore now no condemnation to them 
 that are in Christ Jesus, who walk not after 
 the flesh, but after the Spirit." 
 
 All who believe in Christ believe in Him 
 through the efifectual working of the Holy 
 Ghost. Faith, no less than every subse- 
 quent gracious operation is ascribed to Him. 
 It is said to be " the fruit of the Spirit." It 
 is " the gift of God" to His people. And 
 therefore in all true believers the Spirit of 
 God dwells. He it is, who has wrought in 
 them that great change. He it is, who (ac- 
 cording to our Saviour's words) has " drawn 
 
 them" to believe in Him. And therefore, 
 wherever there is true discipleship, there 
 the Spirit of God dwells and reigns. Now 
 He does not dwell in a sinner's heart 
 to leave him to his own independence of 
 will, his own pride, his own passion ; but 
 He dwells there to govern him thenceforth, 
 to put a prevailing principle in the place of 
 that which once prevailed, a new principle 
 — to make him supremely love God, instead 
 of being habitually alienated from Him, 
 And in consequence of this, everyone, who 
 is " in Christ Jesus," is (as the apostle 
 states in the second epistle to the Corinthi- 
 ans) " a new creature ;" " If any man be in 
 Christ, he is a new creature." The Holy 
 Spirit, thenceforth, dwelling there, has given 
 him nert' views, new aims, new hopes — has 
 set his affections on new objects— has fur- 
 nished him with new principles, a princi- 
 ple of new life. He is another man. And 
 the Holy Spirit having effected this great 
 change, from that time he " walks", (that is, 
 he acts day by day, in the habit of his life 
 he acts) "not after the flesh, but after the 
 Spirit." This is the essential mark of be- 
 longing to Christ. For if a man lives ac- 
 cording to his own will, and not according 
 to the declared will of God, he is proved by 
 that habitual disobedience not to be under 
 the governing influence of the Spirit of 
 God, never to have received the gift of faith, 
 and to be no disciple of Christ. 
 
 It is also an infallible, as it is an essen- 
 tial mark of discipleship. For if a man 
 does live " after the Spirit" and not " after 
 the flesh," he has attained a triumph over 
 self, to which an ungodly man never at- 
 tained. By whatever discrepancies of 
 opinion or differences of character irreli- 
 gious and unconverted persons may be 
 marked, they all agree in this— that they 
 " fulfil the desires of the flesh and of the 
 mind," rather than fulfil the will of God. 
 There cannot be pointed out one, who has 
 not been changed by grace and brought to 
 believe in Christ to the salvation of his 
 soul, of whom it can be said that habitually 
 he prefers the will of God to his own will. 
 On the contrary, all, whether they embrace 
 lower or higher views, whether their lives 
 
are honourable or discreditable, whether the 
 world points at them as acting disgracefully 
 or whether they secure the esteeni of man- 
 kind by honourable, upright and amiable 
 conduct — in all cases they are marked by 
 this, that they follow the will of the flesh 
 rather than the will of God, that they '* ful- 
 fil the desires of the flesh and of the mind," 
 and doing so are still the " children of wrath" 
 and not the children of God. 
 
 Hence, brethren, there is no room left 
 for self-deception, to those who are not 
 willing to be deceived. If you wish to 
 know if you belong to Christ or not, you 
 need not fancy you are amongst His peo- 
 ple while indeed you are amongst His ene- 
 mies. The test is exceedingly explicit ; 
 the proofs are very evident, if you will look 
 for them ; and if you are still in your sins, 
 unchanged in heart, with a prevailing princi- 
 ple of ungodliness, and therefore have no 
 solid hopes for eternity, you may discover 
 that ruined state. You may, if you are 
 honest, find out your danger. You need 
 not go into the eternal world deceived, only 
 to have that delusion finally dissolved when 
 it is too late. 
 
 In looking at this statement of our texf, 
 as preparatory to those solemn truths with 
 respect to the condition of an ungodly per- 
 son, which I have afterwards to bring be- 
 fore you, there are only two things, in con- 
 clusion, which I desire to leave upon your 
 minds respecting this statement. 
 
 The first is, my brethren, that there is no 
 possible salvation for you, except you are 
 saved in this manner, and that this salvation 
 is nigh at hand— that God has provided this 
 redemption and this recovery for you. And 
 therefore I would exhort you, at once 
 to seek an interest in this great salvation. 
 Whatever may be your varying conditions, 
 let me beseech you to ask God most ear- 
 nestly, that this may be the occasion, in 
 which your hearts are brought to Him for 
 ever. Ask Him to undeceive you, if you 
 have been deluded — to destroy your self- 
 righteousness — to overcome the alienation 
 of your hearts. And since there is so great 
 a salvation offered to the old and young 
 
 without any reference to the guilty past, in 
 which, passing by all your transgressions, 
 the Almighty is ready to receive you as you 
 are, do not any longer neglect that great 
 salvation, but seek it at His hands. 
 
 And the only other remark I would 
 leave with you is, that you let the thought 
 of this great salvation mingle with all those 
 other statements, which I shall have to 
 make ; and if they seem severe, if they 
 sometimes appear awful, if they may ever 
 he calculated to dishearten any, let me beg 
 you to remember what I have now brought 
 before your view from the word of God. 
 Let me remind you, that if you are not 
 saved, it will be, not because your sins are 
 great, not because your corruption is com- 
 plete, not because your hearts have been 
 obdurate, not because God must punish 
 sin, not because He has an uncompromising 
 hatred of it — not for these or similar things 
 only — but because you will not believe in 
 Christ to the salvation of your souls ; be- 
 cause, though all these things be true 
 (awfully, fearfully true), though the amount 
 of guilt be probably far greater than any 
 irreligious person in this assembly has ever 
 fancied his guilt to be, yet still there is a 
 salvation provided, which you may become 
 possessed of at once, and in virtue of which 
 all the guilty past shall be forgotten, all your 
 sins shall be removed, and you be brought at 
 once into the condition of God's faithful 
 people. Faith in Christ Jesus will at once 
 place you on the Rock of ages— a true and 
 genuine belief in Him at once entitle you 
 to all the privileges of God's children. You 
 may be as happy as the providence and grace 
 of God can make you on earth from this 
 day, you may be as happy as angels and 
 glorified spirits in eternity, only by believing 
 in Christ. 
 
 And therefore, let me, finally, ask you, 
 often and earnestly (while I shall proceed 
 with a delineation of your condition in other 
 sermons,) to lift up your hearts to God in 
 prayer, that that delineation may bring you 
 to lay hold on this great salvation. Re- 
 member, it is the one object I keep in view ; 
 remember, it is that one which ought to be 
 present to your own minds. And so far 
 
u 
 
 from being repelled or indignant at any of 
 the statements, which shall be made to you, 
 of your guilt and danger, welcome them 
 all ; accept of them as a mercy from God. 
 Try to give your judgment, your conscience, 
 your heart toGod.and be brought low in self- 
 abasement,that you may find peace inChrist; 
 for every other present hope is delusive, 
 every other way you choose in life ruinous. 
 By this, and by this only, can you escape 
 everlasting condemnation. And therefore 
 whether you be old or whether you be young, 
 whether you be engrossed in the cares of 
 life or having abundance of its pleasures, 
 still ask of God that you may break through 
 all to have His peace and His blessing. And 
 I ask those who through grace have believed 
 
 in Christ and have faith in Him, no Jess 
 than those whom I especially address, to 
 unite in secret prayer to God, and ask Him 
 with much earnestness and with constant 
 perseverance, that those among us, the 
 children in our schools, the children in our 
 families, servants perhaps, that have not 
 yet paid any attention to religion, and rich 
 men as well as poor, old as well as young, 
 may by the constraining energy of the Holy 
 Spirit, who works in men " to will and to do 
 according to the good pleasure of God," 
 be brought to receive this great salva- 
 tion, which, doubling all the enjoyments of 
 time, leads also to a secure and a glorious 
 immortality. 
 
SERMON II. 
 THE NEEDFUL CHANGE SET BEFORE THE UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD BOW, ON SUNDAY MORNING, SEPT. 1, 1839. 
 
 "Jesus ansivered and said unto him. Verily, verily, I say unto thee, Except a man be 
 born again, he cannot see the kingdom of God." — John iii. 3. 
 
 Whatever maybe the load of guilt which 
 rests upon any conscience and whatever may 
 be the desert of any sinner.however obdurate 
 his heart has been, however profane and 
 ungodly his habits, yet if he is brought by 
 any means to believe in the Lord Jesus 
 Christ, in that act of faith he passes from a 
 state of condemnation to a state of peace. 
 For " there is no condemnation to those 
 who are in Christ Jesus." Once brought 
 into that blessed condition, a sinner is par- 
 doned, freely, fully, and for ever. The Lord 
 never imputes to him his iniquities more ; 
 and if he ever receives chastening for his 
 bins, it is that paternal discipline by which 
 he is to be prepared for glory, and not the 
 penal infliction of a righteous Avenger. 
 
 A free, full, and eternal salvation, then 
 is placed within reach of all — is very near to 
 each sinner, now most hopeless and most 
 depraved. There is a " great salvation," 
 that has been procured at an infinite cost. 
 And happy would it be for all, if they at 
 once laid hold on that great sulvation, and 
 " passed from death unto life," from con- 
 demnation to peace. 
 
 But alas ! my brethren, great as this offer 
 is, immense as are the blessings involved in 
 the covenant of grace, still there are obsta- 
 cles in our depraved condition, which it 
 is most hard to overcome ; and those who 
 have made the attempt to turn from the way 
 of sin to the service of God, have found how 
 immense (and, except by Divine power, how 
 insuperable) those obstacles are. Men are 
 self- righteous, and cannot humble themselves 
 to accept a salvation, which is derived solely 
 from the merit of another. Men are become 
 " enmity to God," and cannot receive a sal- 
 vation, the very essence of which is to be 
 brought supremely to love Him. Men are 
 become obdurate in their self- righteousness 
 
 and sin, and cannot endure to be called to 
 that just humiliation and penitence, which 
 become a ruined transgressor and which 
 every recovered sinner experiences. Men 
 are become habitual transgressors, and they 
 cannot part with their sins. Men are incu- 
 rably earthly in their views and adhesions, ' 
 and cannot bear a religion, which demands 
 a habitual and prevailing spiritualityof mind. 
 And though there is so great a salvation 
 provided for each, given freely, which de- 
 mands no merit, and which is bestowed that 
 moment that a person believes in Jesus 
 Christ, still do men repel the Gospel, and 
 they " will not come to it that they might 
 have life." And hence there is a neces- 
 sity for that great moral change.of which our 
 Lord spoke when he said, " Verily, verily, 
 I say unto thee. Except a man be born 
 again, he cannot see the kingdom of God." 
 
 You will see, in the margin of your Bible, 
 that the word "again" is there translated 
 " from above." I shall not alter the ver- 
 sion, because that translation contains the 
 same idea with that in our common version. 
 It has in it this additional idea— that the 
 change to be wrought must be wrought by 
 a Divine power ; but the expression that a 
 man must be " born again," understood in 
 its full import and compared with other 
 passages, expresses the same thing. It 
 means that a person must undergo a moral 
 change, wrought by the Spirit of God. 
 
 The passage, then, points to these three 
 principal considerations ; first, the nature 
 of that moral change ; secondly, the agent 
 by whom it is accomplished ; and thirdly, 
 its necessity. And let me beg you, my 
 dear friends, to weigh these points with 
 immediate personal application, without 
 which we hear the Word of God to little 
 profit ; and as we pass from one point to 
 
11 
 
 another, observe what light is thrown upon 
 your own condition, and to what efforts 
 and what thoughts it ought to lead you, per- 
 sonally and at this very time. 
 
 I have, in some future sermons, to set 
 before you much that is of a very solemn 
 character ; and my object in doing so is to 
 call those among you, that have never yet 
 turned to God, to seek this blessed change. 
 It is therefore well first distinctly to place 
 before you what the change is. It is for 
 this very purpose, that I shall have to bring 
 before you something of the character of sin, 
 and something of its just and threatened 
 penalty and of the danger in which each 
 unrenewed soul is ; but those thoughts 
 ought not to be separated from this — What 
 is the step which a sinner ought to take ? 
 what is the change which a sinner must ex- 
 perience ? what is it to be religious, and to 
 what are careless and ungodly persons 
 called, when they are told the dreadful con- 
 sequences of remaining in a state of impe- 
 nitence ? Now this passage brings it before 
 your view, when it says, " Except a man 
 be born again, he cannot see the kingdom 
 of God." 
 
 I. The expression " to be born again" 
 (or "to be born from above") implies evi- 
 dently a vast moral change. It is just like the 
 entering on new life ; and expressions are 
 employed in the New Testament, which 
 show how complete the change must be. It 
 is said, for instance, in the second epistle 
 to the Corinthians — " If any man be in 
 Christ, he is a new creature ; old things are 
 passed away ; behold, all things are become 
 new." It is an entire change in the judg- 
 ment, the will, and the affections of an un- 
 godly person ; so that, with all the change 
 of habits which follow these (an entire 
 change in his judgment of things, in his will, 
 and in his affections — that is, in the objects 
 on which his affections are principally set) 
 it is so great a change, that when he has un- 
 dergone it be may be properly termed "a new 
 creature," and, all old feelings and affec- 
 tions having passed away, all things are he- 
 come new. And this change (the apostle says 
 in the epistle to the Galatians) is so needful 
 
 that nothing else avails to mark a Christian, 
 or to constitute a state of safety. " For in 
 Christ Jesus neither circumcision availeth 
 any thing nor uncircumcision ;" it is of very 
 little consequence (apart from this) to what 
 forms a man gives his attention or what he 
 overlooks ; whether he be a very regular 
 formalist or whether he be (as he thinks) 
 emancipated from forms, whether he glories 
 in his'liberty or in his regularity, neither the 
 one nor the other is of any avail, for in 
 Christ Jesus nothing avails but ". a new 
 creature. And this is evidently implied 
 that if a person is "anew creature," he has 
 attained to new life, which he never before 
 had. It is therefore said in the epistle to 
 the Ephesians — " You hath he quickened," 
 you hath He brought to new life, " who 
 were dead in trespasses and sins." Now 
 these expressions at once show what a vast 
 change is accomplished, when a person is 
 " born again" or " born from above." It 
 is, as I have stated, the imparting of a new 
 principle of spiritual life, the principle of 
 godliness, to a heart that was entirely desti- 
 tute of it before ; through which new affec- 
 tions, new views, and a new state of the 
 will are produced. 
 
 The effect of this change is exceedingly 
 striking. There are many passages in the 
 New Testament, which- serve to show the 
 principal immediate consequences that flow 
 from it. Some of these let me notice to you. 
 
 The first immediate consequence from 
 that great change is, that the person who 
 was self-righteous learns exclusively to trust 
 in the Redeemer. " Whosoever believeth 
 that Jesus is the Christ" truly (says the 
 apostle) is " born of God." He that is 
 brought to look upon Jesus as the only 
 Saviour fron: eternal hell, his only way of 
 deliverance, his only way to the Father and 
 to glory — that person is born of God. 
 To be born of God, leads to that 
 change — leads one simply to believe in 
 the Lord Jesus Christ for salvation. 
 And till that change passes upon the man, 
 he does not so believe. " No man can 
 come to me," says the Redeemer. " ex- 
 cept the Father which hath sent Me draw 
 him;" and then, "every man that hath 
 
12 
 
 heard and hath learned of the Father 
 Cometh unto Me." He who is not "born 
 of God" does not believe in Christ j and 
 he who is "born of God" must believe in 
 Christ ; he comes to Christ ; he, places 
 his whole hope in Christ, and looks to Him 
 as his whole salvation, his only way of 
 escape from deserved wrath and his only 
 means of attaining to undeserved glory. 
 
 The next immediate consequence of this 
 great change is, that the person who once 
 was enmity against God now supremely 
 loves Him. " The carnal mind is enmity" 
 —each person, who is not the subject of 
 Divine grace, has a prevailing enmity — to 
 godliness ; to all God commands, to His 
 ways, and to the characters of His people, 
 and therefore to God Himself; " the carnal 
 mind is enmity against God." But as soon 
 as a person is born again, that enmity is 
 exchanged for gratitude and supreme delight 
 in God. The apostle says, in the fifth 
 chapter of the epistle to the Romans, that 
 the hope of a Christian will not make 
 ashamed, because the love of God or 
 love to God " is shed abroad in our hearts 
 by the Holy Ghost." Whenever, then, 
 that great change is accomplished, it sheds 
 abroad love to God in the heart. It diffuses 
 throughout the whole soul a supreme love 
 to the Almighty. " The fruit of the Spirit 
 is love ;" and every real Christian can say, 
 " We love Him because He first loved us." 
 Having attained to new views respecting re- 
 deeming love, and having seen something of 
 the moral glory^of the whole way of sal- 
 vation revealed in the Gospel, a sinner is 
 brought to love that benevolent Being, who 
 has originated and accomplished it. 
 
 A third immediate consequence, that 
 flows from this change, is to lead a person 
 that was before obdurate tojeal penitence. 
 It was predicted in the prophet Ezekiel, 
 that the Lord would (when the Saviour 
 came) bestow upon His church this great 
 blessing.; " A new heart will I give you, 
 and a new spirit will I put within you ; and 
 I will take away|the stony heart out of your 
 flesh, and I will give you a heart of flesh." 
 When that promise is accomplished, as it 
 is in the case of every one who is \' born 
 
 again" — when he receives that new heart 
 and that new spirit and that new life — 
 then the stony heart is taken away and 
 the heart of flesh is bestowed. He who 
 could not feel the evil of sin, he who could 
 not mourn because he had violated the law 
 of God, he who was always disposed to 
 justify himself and to make light of sin, 
 and to think that it was a slight infirmity 
 and that which the Lord could not justly 
 visit with condign, and still less with eter- 
 nal punishment — he now sees its evil. The 
 extent and spirituality of the law being 
 brought before his view, <' that which was 
 ordained to life he finds to be unto death ;" 
 and though he was " alive without the law 
 once, when the commandment comes he 
 dies." He sees that he is exposed to eter- 
 nal condemnation, as the just consequence 
 and penalty of sin. He sees also the ingra- 
 titude and moral deformity of those habits, 
 which he once palliated, if he did not justify. 
 His heart of stone is gone. He can 
 feel sin as he ought to feel it ; he can un- 
 derstand and feel Divine love, in some mea- 
 sure as he ought; and this makes him 
 mourn. And God has poured out upon 
 him '* the spirit of grace and supplications," 
 and he "looks on Him whom he has 
 pierced, and mourns" and is in bitterness 
 for it, and regrets that he has ever spent so 
 much of a profitless and unworthy life in 
 offending and dishonouring Him, whom he 
 ought supremely to have loved and served. 
 A fourth immediate consequence that 
 flows from this change is, that the person 
 who did habitually and willingly disobey the 
 law of God, is brought habitually to endea- 
 vour after complete obedience. This was 
 also promised in the same prophet ; " I will 
 put My Spirit within you and cause you to 
 walk in My statutes, and ye shall keep My 
 judgments and do them." You observe that 
 these habits of obedience were to be the 
 result of this new life ; " I will put My 
 Spirit within you, and cause you to 
 walk in My statutes." And God had pro- 
 mised the same by His prophet Jeremiah ; 
 the same inward work, through which the 
 heart is changed, He had promised should 
 lead them to an affectionate and child-like 
 
13 
 
 obedience ; I will put My law in their 
 inward parts, and write it in their hearts." 
 After the coming of Christ and at the time 
 when the Spirit should be poured out, they 
 were to be brought to obey : and they were 
 to be brought to obey in love. Instead of 
 any longer paying a partial, fictitious and 
 reluctant service, they were to be brought to 
 render to the Almighty a willing, uniform, 
 and affectionate obedience, in which they 
 were aiming at least at entire conformity to 
 His will and complete obedience to His 
 law. And this, which was thus promised 
 by the Lord through these two prophets, 
 has been fulfilled since the coming of the 
 Saviour in His church ; for God in all His 
 people works by a secret efficacious power 
 " to will and to do" — that is. He makes them 
 inclined to fulfil His will, and that inclina- 
 tion masters every other, so that they ac- 
 tually accomplish that upon which the will 
 is set. They walk, therefore, " in newness 
 of life ;" and those who are born of God" 
 no longer are under the dominion of sin and 
 Satan. This the apostle St. John assures 
 us of, in his first general epistle. " He 
 that committeth sin is of the devil, for the 
 devil sinneth from the beginning ; for this 
 purpose the Son of God was manifested, 
 that he might destroy the works of the 
 devil. Whosoever is born of God doth not 
 commit sin ; for his seed remaineth in him ; 
 and he cannot sin ; because he is born of 
 God. In this the children of God are 
 manifest and the children of the devil." 
 " And hereby" (he therefore says) — " here- 
 by we do know that we know him if we 
 keep His commandments. He that saith 
 I know Him, and keepeth not His com- 
 mandments, is a liar, and the truth is not 
 in him ; but whoso keepeth His Word, in 
 him verily is the love of God perfected ; 
 hereby know we that we are in Him. If 
 ye know that Re is righteous, ye know that 
 every one that doeth righteousness is born 
 of Him." And that which the Word of God 
 states of believers generally, the observation 
 of those who are under the governing in- 
 fluence of the Gospel proves likewise to be 
 true. Their habits are changed, and they 
 do not allow themselves in known sin. If 
 
 they fall, it is through infirmity— against 
 which they resolve, for which they mourn 
 and from which by Divine grace they 
 speedily recover; but the habit, the pre- 
 vailing habit of each person whose heart is 
 renewed, is to do the will of God in the 
 mortification of every thing that is corrupt 
 in his own will. 
 
 And the last immediate consequence of 
 this change which I shall notice, is that they 
 who formerly " minded earthly things," to 
 use the language of the apostle, (that is, set 
 their minds principally on earthly interests 
 and earthly pleasures,) now principally seek 
 the interests of eternity. This the apostle 
 assures us, is the consequence of this re- 
 newing of the heart, when he says (in the 
 eighth chapter of the epistle to the Romans 
 and the fifth verse), " They that are after 
 the flesh do mind the things of the flesh ;" 
 all unrenewed persons " mind the things of 
 the flesh," they have no heart or inclination 
 for spiritual things, spiritual blessings do not 
 seem valuable, religious habits do not please, 
 and they therefore " mind" (chiefly set 
 their heart and mind) upon some earthly 
 attainment or other ; " but they that are 
 after the Spirit do mind the things of the 
 Spirit." They may pursue, according to 
 their proper worth, all the allowed objects 
 of earth ; but they chiefly set their minds 
 on the interests of eternity, on the favour 
 of God, on the recovery of His lost image, 
 on the performance of His will, on the ful- 
 filment of their duty, on the attainment of 
 His promises, and on all those spiritual 
 blessings that do not terminate with the 
 grave, but which go on into eternity. 
 
 This is briefly the character of that 
 change which is accomplished when a per- 
 son is " born again." He who was self-righ. 
 teous trusts in the Redeemer alone ; he who 
 was alienated from God, learns supremely 
 to love Him ; he who was obdurate and 
 proud, becomes a humble penitent ; he who 
 habitually allowed himself in known trans- 
 gression, now habitually fulfils the will of 
 God and is endeavouring to obey the whole 
 law with all his powers ; and he whose 
 heart was principally set on the things of 
 time, or (in the language of the apostle) 
 
14 
 
 who "sowed to the flesh," now has his af- 
 fections chiefly set upon spiritual objects 
 or fin the language of the same apostle) 
 " sows to the Spirit." 
 
 II. J^et us then, in the second place no- 
 tice the great Agent, by whona this change 
 is accomjilished. 
 
 The mere notice of those various pas- 
 sages, which I have cited, has already shown 
 who is the Agent, by whom this is accom- 
 plished. A man must be " born again ;" a 
 man must be " born from above :" and in 
 the language of the fifth verse, he must be 
 "born of water and of the Spirit." Not 
 merely must he be " born of water ;" the 
 profession is of itself valueless ; it is only 
 when it is in conjunction with this great 
 moral change accomplished by the Spirit, 
 that to " be born of water" is a blessing at 
 all. But he who is " born of water and of 
 the Spirit," who is brought externally to the 
 profession of being a believer in Christ and 
 at the same time is " born of the Spirit"— 
 his heart renovated by the Holy Ghost — 
 that person is a child of God. 
 
 The Spirit, then, is the great Agent, by 
 whom it is accomplished. " Not by works 
 of righteousness which we have done" (says 
 the apostle St. Paul in his third chapter to 
 Titus), " but according to His mercy He 
 saved us, by the washing of regeneration 
 and renewing of the Holy Ghost." It is He 
 who thus cleanses the soul from its defile- 
 ment, and who renews it from its corrupted 
 state. To Him, and to Him alone areas, 
 cribed all those particulars in the change, 
 to which I have already referred you. If 
 a man is brought to believe in Christ, it is 
 said, that " the fruit of t/ie Spirit is faith ;" 
 " Who then, is Paul" (says the apostle), 
 " and who is ApoUos, but ministers by 
 whom ye believed, even as the Lord gave to 
 every man?" If a man, who was once 
 alienated from God, learns supremely to love 
 Him, it is because " the love of God is shed 
 abroad in his heart by the Holy Ghost." If 
 the man, who once was obdurate and proud, 
 now humbly mourns for sin, it is because 
 God the Spirit has " taken away the stony 
 heart and given him a heart of flesh." If a 
 person who lived once in habitual sin, and. 
 
 if he did not glory in it, at least trifled in 
 it, is brought now to leave and detest it 
 and to serve God, it is because he is 
 '• created in Christ Jesus unto good works ;" 
 it is because the Holy Spirit has renewed 
 him to that obedience ; he is " led by the 
 Spirit of God," he is " born of God" and 
 therefore " doth not commit sin." And if 
 a person, who was once carnally minded 
 now becomes spiritually minded, it is be- 
 cause he " minds the things of the Spirit" 
 and is " led of the Spirit" to that disposi- 
 tion. 
 
 He then alone is the Author of this 
 change. It is not accomplished by mere 
 thought or reading, or the following of good 
 examples, or by mere resolution, or by the 
 sight of the danger which a sinner incurs 
 in his impenitent state, or by the intrinsic 
 efficacy of prayer, and still less by any 
 merit of any reforms or any confessions, 
 to which the man can be brought; but' it is 
 the work of the Holy Ghost. Various 
 means may concur ; the appointed instru- 
 mentality must be employed ; but it is not 
 the instrument, which accomplishes it, it is 
 God the Holy Spirit. A man must be 
 " born from above," a man must be " born 
 of the Spirit," if ever he is to "see the 
 kingdom of God." 
 
 in. Let us now, in the last place, ob- 
 serve the necessity of this change. Our 
 Lord's language is very explicit ; " Verily, 
 verily, I say unto thee. Except a man be 
 born again, he cannot see the kingdom of 
 God." Whatever persons may fancy or 
 hope, " except a man be born again, he can- 
 not see the kingdom of God." 
 
 There is no statement, which meets with 
 greater opposition in the world. There is 
 no doctrine which is more obnoxious to the 
 trifling and the proud. And yet the very 
 opposition which it meets only serves the 
 more to convince us of its truth. It is be- 
 cause of that irreclaimable opposition to 
 God, that persons can for an instant ques- 
 tion the necessity of this great moral 
 change. The very slightest consideration 
 ought to be enough to convince every one 
 that it must take place, if they are ever to 
 see God. What! is it conceivable that a 
 
man, who is self-righteous, who is alienated 
 from his Maker, who is obdurate and proud, 
 who is living in habitual and allowed sin, 
 and whose heart is set on earthly objects 
 supremely, can ever live with God ? Does 
 it not argue the basest views of that Divine 
 Being — does it not argue views altogether 
 unworthy of the Divine glory — to conceive 
 that a person in such a state could ever be 
 admitted into His presence ? and could any 
 thing but a total corruption of nature and 
 his being lost to all real godliness ever have 
 made a person imagine for an instant, that 
 unless be was brought to those new moral 
 habits and dispositions of which I have 
 been speaking, he could ever dwell with 
 God in eternal glory ? Has the Almighty 
 God in His infinite compassion to sinners 
 sent us a Redeemer, given His own Son to 
 die that we might be everlastingly saved ? 
 and is it conceivable, that a man, who lives 
 in habitual contempt of that incomparable 
 mercy, should ever, as the consequence of 
 that work of mercy, come to God in glory? 
 Can ever a man be saved in a way that 
 pours contempt upon the greatest work of 
 Divine compassion, that the universe has 
 ever witnessed, or probably ever will ? And 
 if not, th«n the self-righteous is, by pos- 
 sessing that character, self-condemned ; in 
 trusting to any thing but Christ — in trust- 
 ing to his own righteousness altogether, or 
 in trusting in any measure to that self- 
 righteousness and in the least mingling up 
 his own corrupt performances with^the in- 
 comparable merit of the Son of God — he is 
 doing a dishonour to the Saviour, and mani- 
 festing an opposition of heart to the Gos- 
 pel, which must in eternity condemn him. 
 And, again, if a man, who has ten thousand 
 reasons why he should supremely love God, 
 can look at all those reasons only to set 
 them at nought, can recal infinite obligation 
 only to manifest unconquerable enmity 
 — if his heart is resolutely opposed to the 
 Divine Being, and he cannot love infinite 
 Goodness, he cannot be subject to the 
 authority of his C!reator, he cannot fall 
 down to Him, who, as fie is the greatest, 
 is the fairest and best of all beings— he must 
 feel self-condemned, unless that habit is 
 
 changed and that disposition gone ; for 
 what is becoming, for a creature of God at 
 enmity with his Maker and Benefactor, but 
 everlasting banishment from the presence 
 of God? And if a man has been living 
 carelessly or proudly in sin day by day, dis- 
 regarding God's laws, never examining His 
 Word, not doing His will — if because He 
 is supported in his views by numbers, by a 
 poor collection of petty helpless beings, that 
 will shortly stand before their Maker not 
 daring to utter one word either in condem- 
 nation of His proceedings or in justification 
 of their own, and because he is sustained 
 by the votes and the opinions of that majo- 
 rity on earth, he shall therefore remain 
 proud and obdurate of heart, when he ought 
 to be humbled to the very dust to think 
 how he has been living in rebellion against 
 God — can such a person retain that obdu- 
 racy with impunity ? is it conceivable, that 
 God will admit a triumphant rebel into His 
 presence, and give hima crown of glory that 
 never would repent of sin ? It is impossi- 
 ble, that such a creature can ever stand 
 with acceptance before his Creator ; he 
 must undergo the moral change, by which 
 he is brought to penitence and mourning 
 for sin. Must not (again,) the slightest 
 reflection convince any one, that if there 
 be a moral Governor, if the Almighty is 
 supreme in His own universe and does 
 govern His own creation, He never can, 
 He never will. He never ought to let any 
 one live in allowed opposition of heart and 
 habit to His will and to His laws, and that 
 there is in that opposition (considering our 
 inferiority and obligations) a nameless cor- 
 ruption and guilt, which it is truly awful to 
 contemplate ? so that he who cherishes these 
 habits notwithstanding, and is governed by 
 the maxims of the world or by his own fancy 
 instead of being governed by the law of 
 God, must in those habits be self-con- 
 demned, and, unless he be reclaimed from 
 them, he must perish. And when God has 
 placed us in this world only to be travellers, 
 has set us in it only as the first stage of our 
 existence, has made us immortal creatures 
 to be here for just half a century or a little 
 more in aider to prepare for that eternal 
 
16 
 
 state to which we are then to pass — and if 
 a person shall spend the whole of that time, 
 occupy his faculties, his powers, his influ- 
 ence, his wealth, his leisure, his feelings, 
 his whole being, only in frivolity and sin, 
 setting his heart on the things which are to 
 pass with the day, while he turns away from 
 all that is great and all that is worthy, dis- 
 regarding the favour of his Maker to seek 
 the favour of a man, disregarding his eter- 
 nal state only to seek a little more enjoy- 
 ment in his temporal — there is in this a cor- 
 ruption incapacitating him for eternal glory, 
 and he must feel that he who sows must 
 reap as he sows, and that if he " reaps cor- 
 ruption" it is but that for which (and for 
 which alone) he is prepared. And thus the 
 slightest consideration must convince any 
 one, that he " must be born again," and that 
 all these corrupt affections must be removed 
 and the new principles of which I have 
 spoken must be imparted, if he is ever to 
 stand before his Maker. 
 
 Any one may be guided to the same con- 
 clusion, if he will think of the Agent of 
 that change. If it be wrought by the Holy 
 Spirit, then must it be necessary. For if 
 a man " have not the Spirit of Christ, he is 
 none of His ;" if he is a child of God, 
 he is "led of the Spirit of God ;" and the 
 Holy Spirit must certainly lead those, over 
 whom He reigns, to seek those things 
 which He himself approves. He must im- 
 plant in them an entire confidence in Christ, 
 and a supreme love to God, and deep humi- 
 liation for sin ; He must glorify thatSaviour, 
 to honour whom He has come forth ; He 
 must bring them to an obedience to the law 
 of God, and a settled desire after heavenly 
 things. And on these and similar grounds, 
 which I cannot now proceed to set before 
 you, it is evident that if the change is one 
 wrought by the Holy Spirit, it is necessary 
 that a person should be brought to all these 
 new habits and dispositions if ever he is to 
 be with God. 
 
 But, my brethren, all reasoning on the 
 subject is rendered perfectly superfluous by 
 the explicit character of our Lord's language. 
 He has said to you and me, " Verily, verily, 
 I say unto thee, Except a man be born again, 
 
 he cannot see the kingdom of God." Met? 
 may now choose to defy the threatenings of 
 their Maker, may trifle with His invita- 
 tions, may contrive to introduce doubt and 
 uncertainty where all is plain, and for a 
 little while they may abuse their own minds 
 and do mischief to others by those contriv- 
 ances ; but Christ's words are so explicit, 
 that when they come to stand before Him 
 in judgment, they will have no excuse left. 
 He said, " 1 say unto you, Except a man be 
 born from above, he cannot see the king- 
 dom of God" — " Except a man be born of 
 the Spirit, he cannot enter the kingdom of 
 God ;" and therefore away with all those 
 delusions, away with all those inventions of 
 men, which would go to show that the 
 change is not necessary. My brethren, it 
 must be accomplished ; it must be accom- 
 plished in each man, who ever shall reach 
 heaven ; and there are none but those who 
 experience it, that ever will see the face of 
 God in peace. If Christ be true, if this be 
 the Word of God, if we are rational and 
 accountable creatures and shall stand in the 
 presence of our Maker, this will prove 
 true. Men may, if they please, now doubt 
 and now despise ; but, as the Lord once 
 said to a company of miserable fugitives, 
 who refused to obey His will and chose to 
 go down into Egypt when He bade them 
 go into Assyria, while He declared that He 
 would destroy them for that disobedience, 
 " They shall know" (He adds) " whose word 
 shall stand, theirs or Mine." God will 
 show to sinners " whose word shall stand." 
 Though they may oppose this doctrine, 
 alas ! it will be to their own undoing, be- 
 cause " heaven and earth shall pass away, 
 but His Word shall not pass," nor " one 
 tittle" of it. They shall stand before that 
 glorious Monarch, who once came down to 
 this earth in such a lowly form, veiling His 
 Divine majesty in meekness and in mercy ; 
 they shall stand before that glorious Mo- 
 narch, and they will be without excuse when 
 He recals to them this word, and declares, 
 ^ I told you that "except a man were born 
 again< he could not see the kingdom of 
 God" ' — and demands of us, ' Why did 
 you doubt ? why did you delay, why did 
 
17 
 
 you refuse, to seek to experience that great I make, various means you must employ 
 change, which would at length leaVe upon they are appointed of God, they are es 
 
 your minds no doubt either as to its reality '—'■■"' *- "— - — ^-^ '>-— •- 
 
 or its necessity?' 
 
 And this, my brethren, is indeed the 
 point, to which I desire to bring all that 
 part of this congregation, who have never 
 experienced this change. 
 
 I would first beseech you to make it a 
 practical question, for your own welfare. 
 I beseech you not to allow yourselves to be 
 misled by any delusive statements as to the 
 character of that change. Do not, my dear 
 friends, imagine that any formality can 
 amount to that change, or that anything can 
 exempt you from the necessity of that great 
 moral renewal of your nature, which the 
 Holy Spirit of God alone can cause. That 
 — and nothing short of it — you must seek. 
 Do not set your minds on any less change, 
 but on this — that you may simply depend 
 on Christ, that you may supremely love 
 God, that you may feel a deep contrition 
 for sin, that you may be led heartily and 
 habitually to renounce all known iniquity, 
 and that you may " set your affections on 
 things above, not on things on the earth." 
 Let me beseech you not to be deceived as 
 to the necessity of this change. It must 
 pass on you. Do not speak of it as a 
 Christian doctrine to be maintained, but as 
 a fact to be experienced, as a duty to be ac- 
 complished. You have to be " born again ;" 
 you have to experience the whole of that 
 change in aim and heart and will, by which 
 you may become true disciples of Jesus 
 Christ and be prepared for heaven. Do 
 not then think of this subject in any other 
 way, than as resolving at once to seek that 
 you may experience the change, upon which 
 you are speculating or reflecting. 
 
 Let me further entreat you, never to for- 
 get that it is accomplished only by God. 
 When you are thinking, my dear friends, of 
 the necessity of your being changed, thai 
 you may be brought to experience all these 
 Christian dispositions and form these right 
 habits, then recollect that if ever you are 
 to be successful in your efforts it must be 
 by Divine grace. Various efforts you must 
 
 sential to your success ; but they are 
 wholly impotent, except as God also em- 
 ploys them. He has told you, that you 
 " must be born of the Spirit ;" and if you 
 are seeking that change in any other way, 
 you are acting presumptuously ; you are 
 offending Him, whose blessing you ought 
 humbly to seek, and you can only look for 
 disappointment, and eventually despair. 
 
 My brethren, only think of those great 
 blessings, which the Gospel of Christ brings 
 to us. What would it be if you could say 
 this day that you were saved by the grace of 
 God, that you were rescued from the power 
 and penalty of sin, made the children of 
 God and heirs of heaven, numbered amongst 
 His believing people, your sins pardoned and 
 your souls accepted ! What a change would 
 have passed on the whole character of your 
 lives and of your destiny ! Into what great 
 blessings would you have been introduced ! 
 And it is this great change, by which these 
 mercies must be made yours. I ask you 
 here to pause. I ask you to go from this 
 house of prayer, with a resolution that you 
 will seek them. Ask God to accomplish 
 this great change ; and wait on Him con- 
 tinually in prayer till it is accomplished, and 
 till you have every symptom and sign laid 
 down in God's Word that you have found 
 the Lord. 
 
 But I trust there are many in this con- 
 gregation, who have already experienced it, 
 and who have themselves entered into the 
 kingdom of grace on earth and are prepar- 
 ing for the kingdom of glory above. Be- 
 cause God the Spirit has wrought in them 
 that great and necessary change, they can 
 say they do trust in Christ, they do su- 
 premely love their Maker, they are sorry for 
 the past, they are living in habitual obedi- 
 ence to His will, and they desire their spiri- 
 tual and eternal interests more than those 
 which are temporal. Blessed be God, if in 
 the midst of this evil world He has gathered 
 to Himself a people, however small. Bless- 
 ed be God, if He has looked upon those 
 who were lost, and has come and saved 
 (hem. Butif, my brethren. He has done this 
 
18 
 
 for you, then recal it" with renewed gratitude. 
 Feel in yourselves, that there is no return 
 you can make, which can be adequate to ex- 
 press what you owe to God. When 3'ou 
 come to the table of the Lord this day, may 
 it be to resolve to devote to Him all your 
 lives, to serve Him with all your powers 
 and passions. And then pass the sympa- 
 thising thought to those of your friends and 
 neighbours in this congregation, who have 
 never been led to give their hearts up to 
 Him, and, who (as far as you can see) are in 
 danger of eternal death. Bear them on your 
 hearts before God. Unite, I beseech you 
 — unite in fervent prayer, that God would 
 meet those in this congregation, who have 
 
 hitherto been careless. It is but a little 
 while, that they will have to listen to the 
 Gospel. It is true, when one minister is 
 laid in the grave, another is raised up, 
 and so the Gospel is preached among us 
 from generation to generation ; but where 
 are those, who listened to that Gospel from 
 the ministers of the last generation ? They 
 are gone to their great change too. And it 
 is but a little time, that any in this congre- 
 gation will have to hear the invitations of 
 mercy. May God meet them before the day 
 is past, before the night closes upon them 
 in everlasting darkness, before they have 
 sinned away all hope, and only meet His 
 justice instead of experiencing His mercy ! 
 
SERMON III. 
 THE EXTENT OF THKIR SINFULMESS SET BEFORE THE UNCON VERTEJ^. 
 
 PUKACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, SEPT. 8, 1839. 
 
 For all have sinned, and come short of ike glory of God." — Rom. 
 
 There are many reasons, my brethren 
 which concur in hindering persons naturally 
 from taking a just view of their sinfulnes 
 reasons which must alwaysjbe borne in mind 
 by a person, who wishes to make a just esti- 
 mate of his state, because otherwise he will 
 think that the conclusions to which he 
 comes are fair and honest when perhaps 
 they are the result of most manifest pre 
 judice. In the first place, many persons 
 are to a very great extent ignorant of the 
 requirements of God's law ; although 
 they live in a country where the Bible is 
 circulated, where expositions of the Bible 
 abound, and where the gospel is widely 
 preached, still (having no desire to become 
 acquainted with obnoxious truths, truths 
 which threaten to end much of their guilty 
 enjoyment) they do not wish to know the 
 doctrines or precepts of the Gospel, and do 
 (as a matter of fact) continue to live to a 
 great extent ignorant both of the law and 
 of the Gospel. Hence they obviously catuiot 
 judge aright ol their sinfulness, which must 
 be determined by the extent of their violu- 
 tions of the law. Our natural corruption 
 is a great impediment also to a right dis- 
 cernment of our sinfulness — because no 
 unholy person can judge properly of holi- 
 ness ; no person who is accustomed to do 
 evil is disposed to think it as evil as it 
 really is. We know this ; it is one of the 
 most :ordinary features of human nature, 
 with which every one is acquainted ; and as 
 we are greatly depraved, therefore we are 
 constantly disposed to judge of sinful ac- 
 tions erroneously. To this we must add 
 that we have fallen into a corrupt state, in 
 which pride and self-complKCency predomi- 
 nate ; and both these dispositions make us 
 unwilling to see the whole extent of our 
 sinfulness. Iv'o person is free from these 
 evils ; we are all inclined to feel prc»*d and 
 self-complacent, and therefore (under the 
 
 inlbience of these feelings) to judge far too 
 favourably of our dispositions and conduct. 
 Self-interest must be added, as another ob- 
 stacle greatly opposing those who wish to 
 form a right view of their sins. Those per- 
 sons, who are living in the transgression of 
 God's laws, are by those laws condemned ; 
 and if they come to a full conviction of the 
 real amount of their guilt, they must see 
 that they are in a state of imminent dan- 
 ger and that they are exposed to an awful 
 end ; and persons are very unwilling to 
 discover painful truth, or to know that 
 which threatens them with unhappiness — 
 unless at the same time it points out 
 the way by which they may escape it. 
 But this, on the other hand, is not done 
 to those, whose hearts are devoted to 
 sin ; for the love of sin mingles with that 
 fear of punishment, in hindering them from 
 forming a right estimate of their transgres- 
 sions. If a person is enabled by grace to 
 leave sin, being then pardoned, it threatens, 
 him no more ; but as long as a person re- 
 mains impenitent, so long he is exposed to 
 the just anger of God ; and those who are 
 impenitent, who mean to continue in sin, 
 are therefore extremely unwilling to detect 
 the amount of sinfulness in their habits, 
 because it threatens to deprive them of 
 their wonted enjoyments, to change all 
 their favourite habits, and till they are 
 brought to consent to that change they can- 
 not willingly open their eyes to the extent 
 of their sin. 1 may also add, that the fear 
 of man is a great hindrance to a person who 
 has his attentiorf called to the extent of 
 his sins — because those views, which the 
 (iospel gives, of human depravity and hu- 
 man guilt, are extremely displeasing to the 
 world, and the world will do all they can 
 (by false reasoning or by ridicule) to ex- 
 plode those views, and a person vtho en- 
 tertains them must expect to meet alter- 
 
nately with ridicule and argument ; those 
 therefore that are not constrained by some 
 very powerful moral cause, are unwilling to 
 meet this ridicule, and would far rather 
 persuade themselves that their habits and 
 the habits of others living like them are not 
 so guilty as they are said in the Word of 
 God to be. And then if by any means a 
 person has formed light views of sin, and 
 thinks his sins (and terms them perhaps) 
 infirmities, pardonable qualities, or by any 
 other softer names which men have invented 
 to deceive themselves in this matter, then 
 he is very much confirmed in these [viev/s 
 of the little extent of bis sinfulnness by per- 
 ceiving that they are common in the world, 
 that almost all whom he meets share in 
 those views, and that many whom he can 
 name as wise and prudent and prosperous 
 and looked up to by their fellow-creatures, 
 ajid to a certain extent virtuous too, ex- 
 actly accord in his views, and would 
 oppose those that are derived from the 
 Scripture. 
 
 Now, my brethren, you all share in these 
 feelings ; all of us have them naturally ; 
 and these obstacles are in the way of all, 
 and naturally prevent all from forming 
 a right estimate of their state. Some (I 
 trust numbers here) have by the goodness 
 of God been enabled to overcome these 
 obstacles, and at least in a measure have 
 attained to a right view of their sins. 
 Being led to confess and renounce toem 
 and seek for pardon through Christ, 
 they have been brought into the con- 
 dition of believers— brought to that capa- 
 city which all believers have, to look at 
 the whole amount of their guilt without fear. 
 They are humbled now by the view of sin.bij^t 
 not alarmed, because, having been led to 
 believe in Christ, they are forgiven, and, be- 
 ing numbered amongst His children, their 
 sins are not imputed to them. But all the 
 rest, all the rest in this assembly, all those 
 who have not been brought to a thorough 
 confession of sin and an entire renunciation 
 of it, and have not committed themselves 
 to the eternal care of God and given them- 
 selves to His service for ever— all such per- 
 sons have still these obstacles in their way. 
 
 and are not', disposed to entertain just 
 views of the extent of their sins and their 
 criminality. 
 
 Now, my dear brethren, I earnestly wish, 
 for your own welfare, to bring you to see 
 your sins in their just light. And let me, 
 as a preliminary, ask you to endeavour to 
 obtain candour of mind, and an earnest de- 
 sire to view your conduct impartially. I 
 do not wish to bring you to any extravagant 
 estimate of their guilt, but only to call your 
 minds into healthful and sincere exercise 
 and to bring you to form (as much as you 
 can) an unbiassed judgment respecting the 
 extent and the guilt of your trangressions. 
 
 This passage leads us to examine both 
 the extent of our sins and their guilt. It 
 tells us that" all men have sinned," and then 
 it assures us that bacause of their sins all 
 men " come short of the glory of God" — that 
 is, fail of obtaining the glory of God, can- 
 not reach His glory, must be excluded from 
 all participation in the Divine glory when 
 they come to die. The first of these two 
 expressions leads us to consider the number 
 and variety of your sins ; the second leads 
 us to consider their criminality. But I can 
 at the present time only call your attention 
 to the former point— the extent and variety, 
 the number and variety of the sins of those 
 who are still unregenerate. 
 
 May you, my dear hearers, be enabled to 
 judge yourselves, that you be not judged 
 of the Lord. Anticipate the final account 
 you have to give. Anticipate that judg- 
 ment, which the Lord will in a few years 
 pronounce upon you. Try to place your- 
 selves as before your heart-searching Judge. 
 And while we look at the number and va- 
 riety of your sins on the present occasion, 
 if your consciences respond to those state- 
 ments, do not repel them, but let them 
 dwell upon your minds throughout the re- 
 mainder of this day. 
 
 1. To understand and perceive the num- 
 berand the variety of our sins, their extent 
 and greatness, we ought, in the first place, 
 to consider the amount of our obligations 
 to a contrary course. Let us, therefore, 
 first observe, how far each of us is bound to 
 serve God. 
 
21 
 
 To judge ot this, reflect, my brethren, 
 what God is, and what God has done for 
 you. Think of those two points, that you 
 may measure your obligations. Reflect that 
 as God is revealed in His Word, and proved 
 by His works, to be almighty, omniscient, 
 and omnipresent, eternal and unchangeable, 
 so also is He shown in His works and in 
 His Word to be the most holy, just and 
 true — the most compassionate, tender, 
 good, kind, faithful aud forbearing — the 
 most forgiving and the most loving of 
 all beings. Remember, you have innume- 
 rable proofs of this, derived from His works 
 in nature as well as from the work of grace ; 
 and that in all these perfections He is infi- 
 nite—that is. He has them to an extent 
 passing all knowledge and all thought of 
 ours. Think also of what God in the exer- 
 cise of these perfections has done for you. 
 He is your Creator, Benefactor, Preserver 
 and Redeemer. Brief words ; but what a 
 world of mercies they involve ! He has pro- 
 vided for your wants ; He has watched over 
 you day by day, continued to you your ex- 
 istence, given you many hours of happiness, 
 and shown you how you may be happy for 
 ever. He has pointed out to you the way 
 to glory ; He has given you the revelation 
 of His will, provided for you a Saviour, 
 told you that you may be forgiven all your 
 transgressions, and shown you a glorious 
 inheritance and home in the heavens, in 
 which you may have an eternity of joy. 
 
 Now for all this, what (let me ask you) 
 does the Almighty deserve at your hands ? 
 What does this great and gracious Being 
 demand? 
 
 1. He has said to you and to me, " Thou 
 shalt love the Lord thy God with all thy 
 heart and soul and niind and strength."' 
 Does He ask too much ? Let me beg each 
 person here to answer this question to him- 
 self, and with reference to himself. The 
 Lord demands this from you all ; can any 
 one here say that he asks too much ? Ought 
 He not to be thus supremely and perfectly 
 loved? When you think of all that He is 
 and all that he has done, who ought to be 
 loved as He? He Las given you. the capa- 
 city of affection ; for what was it given ? 
 
 Was it to be supremely set on that which 
 bad inferior excellence, or on that which 
 had the highest ? Do not you feel that you 
 ought to love Him perfectly, that you ought 
 to love Him as much as your nature is 
 capable of loving, and that in all that He is 
 and all that He has done there are reasons 
 enough why you should thus love Him 
 perfect ? 
 
 2. Besides loving Him and (manifesting 
 that love in iovjug all that He loves— His 
 Wo Hs I aw. His people. His day, the 
 throne of grace where you meet Him and 
 look forward to being with Him, for ever) 
 —besides this. His glorious attributes de- 
 mand that we should all supremely fear 
 God. Surely nothing ought to be dreaded 
 so much as His displeasure. Surely the 
 enmity of our fellow-creatures is not for a 
 moment to be put into comparison with the 
 anger of a Being, who is almighty, eternal 
 and unchangeable ; and on all those occa- 
 sions, in which a coui'se of conduct insures 
 that we should receive some measure of 
 disapprobation either from God on the one 
 hand or from men on the other, which 
 ought to be preferred ? Surely He ought 
 most to be feared, 
 
 3. He too is worthy to be most believed 
 —more so than all creatures. For His 
 Word is the result of omniscience and of 
 perfect truth. Every word will be accom- 
 plished ; every thing that He has said is 
 simply and unalterably true. Ought He 
 not to be fully ci edited ? Every truth that 
 He declares ought to be received with im- 
 plicit credit, every promise He makes fully 
 confided in, 
 
 "t. And then a Being like this ought to 
 be entirely trusted — far more than we can 
 trust the most powerful and the most faith- 
 ful of our fellort'-creatures. Those who 
 have the opportunity of knowing Him 
 should be able to confide to Him all their 
 cares and all their interests, trust Him 
 with their whole happiness, fully believe 
 that He will accomplish all His promises, 
 commit themselves (in answer to His invi- 
 tation) to His eternal care, and yield them- 
 selves up to be for ever happy in being for 
 ever under that care. 
 
22 
 
 5. Those who have the opportunity of 
 knowing a Being like this ought surely 
 constantly to serve and glorify Him. If 
 He has loaded you with His favours, it is 
 that you may employ them to promote His 
 glory. Wlien His Word commands us thus 
 — " Whether ye eat or drink, or whatsoever 
 ye do, do all to the glory of God," we feel 
 that it is reasonable. When that Word 
 says, " Glorify God with your bodies and 
 spirits, which are His," we can neither 
 quarrel with the premises nor with the 
 inference. All must be His, by whom they 
 were made, by whom they are sustained, 
 and by whom the sources of so much hap- 
 piness have been opened to them. If then 
 we could live perpetually to honour God, 
 doing the things which are calculated to 
 give Him glory, intending (while doing 
 them) that as our highest end, and having 
 an intense unintermitting wish to give Him 
 glory in all that we do, it would be but the 
 simple just return for all that He has done 
 to us. 
 
 6. And with these dispositions to the 
 Almighty, we clearly are called to obey 
 Hini in all His commands. His laws are 
 " holy, just and good." There is not one 
 with which a creature can reasonably find 
 fault, not one which could be withdrawn 
 without doing us mischief. Every single 
 command is calculated to further our hap- 
 piness and excellence. And lie has com- 
 manded them, who is the sovereign Law- 
 giver and the righteous Judge. We are 
 bound to obey Him. Whatever those com- 
 mands may be, with reference to Himself 
 or to our fellow-creatures or to our own 
 personal character we are bound to give 
 them a perfect obedience, to obey them at 
 fill times, to obey them with all our powers 
 — heartily, promptly, unreservedly, cheer- 
 fully to obey them all. Hetice we feel that 
 it is " our reasonable service" and the least 
 we can offer to God, that we should be 
 His. He is the great Proprietor, and we 
 His property. We are bound thus to 
 serve Him with all our powers and facul- 
 ties both of body and of soul, in all places 
 and among all persons, at all times and 
 through the whole of life. We are conse 
 
 crated beings ; bound unalterably, un- 
 chaugeably bound — thus to devote ourselves 
 to the service of God. 
 
 Now before I proceed further, let me 
 ask you, my dear friends — let me ask those 
 who have not lived a godly life, those who 
 have reason to think that as yet the love of 
 God has never reigned in their hearts, who 
 have never been brought savingly to believe 
 in Jesus Christ, who do not know that 
 they are converted, who suspect that they 
 are not — whether you be young or old, 
 whether you be rich or poor, let me ask the 
 children of this congregation, 'let me asic 
 the young persons, let me ask all that have 
 reached mature life, let me ask all (what- 
 ever their habits) who have reason to sup- 
 pose that they are not converted to God — 
 let me ask them whether they can reason- 
 ably object to this brief and very imperfect 
 statement of their obligations to God. I 
 ask them, whether mercies innumerable, 
 bestowed by a Being who is infinitely good, , 
 do not demand, as the least return they can 
 make, that they should serve Him with all 
 their powers, with all their affections, 
 through every day and every hour of their 
 being. And they must, if they answer 
 truly, if they are honest, if they have any 
 measure of common candour — they must 
 answer, ' Yes, it is just that God should 
 be thus served.' 
 
 II. But, in the next place, let us turn 
 from our obligations to our actual conduct. 
 Let us observe how we have served that 
 Being, whom we were thus bound to serve. 
 And if the review is calculated especially 
 to bring those that are yet ungodly to a con- 
 viction of their sinfulness, it is calculated 
 also to awaken in those that are true be- 
 lievers much lively gratitude to God that 
 He has rescued them, and much fervent 
 desire that those who are in the midst of 
 them (perhaps closely associated with them, 
 travelling with them to the unseen world 
 and hastening to the judgment of eternity,) 
 should also be partakers of that great salva- 
 tion. 
 
 Our text says, that •' all have sinned ;" 
 and I now have to entreat the earnest at- 
 
23 
 
 tendon of my unconverted hearers to the 
 number and the extent of their sins. You 
 haveacknowledged,! trust, in secret, tliatyou 
 weie obliged supremely to love, to tear, to 
 believe in, to trust, to glorify, to serve and 
 to obey the Almighty God ; let me now 
 ask you solemnly to consider how far you 
 have done so. 
 
 1. Instead of loving Him with all your 
 heart and soul and mind and sti'ength, have 
 you not — do you not know that you have 
 been indifferent to God all your days; 
 Do you not know you have been alienated 
 from God ? Have you not disliked His 
 Word, His ways, His people, His. day, 
 His laws. His Gospel? Have you not dis- 
 liked the whole of revelation, as far as it 
 bore upon your character and restrained your 
 own wishes? and in disliking this, which is 
 the transcript and result of the Divine per- 
 fections, have you not been opposed in 
 heart and nature, as well as in habits, to 
 the perfections of God— opposed to Him ? 
 and if that opposition had only been 
 brought out, if you had been brought into 
 circumstances suited and calculated to call 
 it forth, would it not very soon have dilated 
 into avowed enmiii) to the best of Beings ? 
 
 Now, my brethren, there is not a charge 
 more awful, there is not one more alarming, 
 that can be brought against the sinner. It 
 is not, I confess, to be made light of; and 
 at first your own nature resents the charge, 
 and you revolt against it as untrue— that 
 you have hated God. But, first, let me ask 
 you to consider whether God's Word does 
 not charge you wiih it. Our Lord, when 
 He was upon earth, charged all those that 
 were around Him, who were not believers 
 in Him, as having this enmity to Him. 
 " The world cannot hate you ; but Me it 
 hateth, because I testify of it that the works 
 thereof are evil." Again He says— " If the 
 world hate you, ye know that it hated Me 
 before it hated you." But this was the 
 living Saviour, living among them, and by 
 His holy example and by His severe doc- 
 trine condemning their sins, and therefore 
 provoking enmity ; was this to hate God ? 
 He added, " He that hateth Me hateth x\Jy 
 Father also ;" because He only manifested 
 
 the perfections of God, His whole work was 
 an illustration of what God is. His whole 
 character in exact conformity to that of the 
 Father, and he who hated the character, the 
 doctrine, the work of Jesus, could be shown 
 by strict and simple reasoning (if he ever 
 allowed himself to reason) to^hate all the 
 same things in God — that is, he would 
 see, that if the Divine attributes were 
 brought out to his view and he was compel- 
 led to acknowledge them, he must in 
 bating Christ hate the Father too. All 
 those then, who still hate the Gospel, 
 who hate that way of salvation which 
 God has provided (and alas ! there are 
 not a few who would be startled at the 
 thought that they hate the Creator, who yet 
 acknowledge this hatred of the Gospel)— all 
 these are charged by the Word of God with 
 hating their Maker as they hate their Re^ 
 deemer. Let us recollect, that the world 
 around us of professed Christians is ani- 
 mated by just the same principles as the 
 world that surrounded Jesus, who were pro- 
 fessedly servants of' God. They gloried in 
 their religion, and in some respects had more 
 religion than the mass of society now ; and 
 if they hated Christ, there is no reason to 
 suppose that the world, animated now by 
 the same principles and having originally 
 the same nature, does not hate Him too. 
 Yet He said then " He that hateth Mo 
 hateth My Father also." Hence then, 
 whoever is conformed to the world is 
 brought under this charge. " Know ye not 
 that the friendship of the world is enmity 
 with God? Whosoever therefore will be 
 a friend of the world is the enemy of God." 
 That] person, who loves the world's diss!- 
 patedamusements, who shares in the world s 
 prevailing maxims and conduct, who has 
 the spirit that prevails in the world and is 
 no better nor worse than the mass of his 
 fellow-creatures, is here declared to be an 
 " enemy of God." And if that does not 
 bring conviction to your minds who have 
 been friends of the world, that you are His 
 enemies, because you resent a charge which 
 is so fearful in its coTisequences, let me ask 
 you, my dear friends, to consider ag.iin 
 what the word of God charges you with— 
 
24 
 
 " The carnal mind is enmity against God." 
 And what is the proof, that the unrenewed 
 mind is «« enmity against God?" It is that 
 " it is not subject to His law." Habitual 
 disobedience, wilful disregard of the Divine 
 will, is here, on the authority of the Al- 
 mighty himself, declared to be the proof of 
 enmity against Him ; and those of you, 
 therefore, who have been living in allowed 
 sin, who have been knowingly disregarding 
 the will of God from your childhood up- 
 wards, who have never set yourselves to do 
 the will of God throughout, are by this 
 Word of God charged with being His " ene- 
 mies." " Alienated and enemies in your 
 minds by wicked works ;" the works prov- 
 ing your enmity, in the first place, and con- 
 firming it in the next. These are the state- 
 ments that God has made respecting the 
 condition of those, who are the " friends of 
 the world" and who are living in allowed 
 transgression. 
 
 Now if this charge is very severe— if it 
 is a conclusion, which you scarcely know 
 how to avoid, but yet you have an insur- 
 mountable repugnance to acknowledge that 
 you, my unconverted hearers, are enemies 
 to God— let me ask you to consider the 
 facts a little more attentively ; and do not 
 try to hide what must be known, if it be 
 true, but endeavour to discover the fact of 
 the case as God sees it, and to judge your- 
 selves now as you will be judged by Him 
 hereafter. 
 
 Have you not, my dear hearers, disliked 
 the main provisions of the Gospel? There 
 are some unhappy persons in our day, who 
 do not hesitate to express the utmost con- 
 tempt and aversion for the whole system of 
 religion revealed in the Gospel. Perhaps by 
 the merciful providence of God you have 
 been preserved from that extravagant oppo- 
 sition to it, becauss He has granted to you 
 from your earliest childhood to the present 
 day to be placed in circumstances, in which 
 those prejudices are subdued. But still, 
 have you not had an insuperable dislike to 
 the Gospel itself! If not, why have you not 
 received it? Why have you not believed it? 
 Why have you not obeyed it to the saving 
 of the soul ? It is the love of sin, it is the 
 
 hatred of holiness and truth, which have 
 opposed your heart to the Gospel of Christ ; 
 and so you are opposed to those p^erfections 
 of the Almighty, from which the Gospel 
 came. And I assure you, that it wants no- 
 thing but a change of circumstances, to 
 make that opposition which you have to the 
 law and the will of God prove itself to be 
 enmity to your Creator Himself. 
 
 Perhaps there is a fear of feeling actual 
 animosity to an almighty and omniscient 
 Being. God can do with you what He 
 pleases ; God has a perfect knowledge of 
 what you are ; and it is an awful thing for 
 a creature to feel actual animosity to such 
 a Being as that. But still a greater fear, 
 did it come, might (overcoming that), show 
 all the opposition of your nature to God in 
 its true light. In some cases this has hap- 
 pened _; and I would call your attention to 
 one or two, in order to lead you to judge 
 what might be under altered circumstances 
 the feelings of your own minds. 
 
 At the time of the Reformation, when 
 persecution was excessive, a Venetian ad- 
 vocate of the name of Spyra was led, during 
 the great progress that the Reformation then 
 made in the north of Italy, to embrace the 
 doctrines of the Gospel ; but being afraid 
 for his income and for his reputation, and 
 being threatened with the tortures of the In- 
 quisition, this unhappy man denied the 
 Gospel and embraced again the tenets of 
 the Church of Rome. After this he fell 
 into a state of desperation. Many eminent 
 persons visited him, and numbers of Pro- 
 testant ministers and reformers tried to con- 
 sole him and to draw him back again to 
 jienitence and to God ; but among many 
 awful expressions, which that unhappy man 
 used in the course of his declining health 
 and in his progress towards the grave, there 
 were these — " I once thought I did know 
 God to be my Father, iu)t only by creation, 
 but by regeneration, and that I knew him 
 by His beloved Son, the author and finisher 
 of our salvation ; I could pray to Him, and 
 hope for pardon of sin from Him ; I thought 
 I had a taste of His sweetness, peace and 
 comfort; now, contrarily, I know God, not 
 as a Father, but as an enemy ; and (what 
 
25 
 
 is more) my heart even hates God, and 
 seeks to get above Him ! I have nothing 
 else to fly to but terror and despair." He 
 resisted all exhortation and consolation, and 
 continued from time to time to use similar 
 expressions, growing more fearful as he ad- 
 vanced towards his end. On one occasion 
 he said — " My heart is estranged from God ; 
 I cannot call Him ' Father !' from my 
 heart ; all good motions are quite gone ; 
 my heart is full of malediction, hatred, and 
 blasphemy against God ; 1 grow more and 
 more hardened in heart, and I cannot, I 
 cannot stop." 
 
 That which brought this wretched man, 
 after so much profession of religion, to this 
 felt and conscious and avowed enmity to 
 God, was the prevailing fear he had of His 
 wrath, unmingled with hope. And where- 
 ever there is the natural opposition of heart 
 to God, I am persuaded that that man's 
 circumstances would be enough to bring 
 out the same enmity, because it happens 
 whenever persons come into those circum- 
 stances. 
 
 It may bethought that he was a fearful 
 apostate and that God had left him, and 
 therefore that the enmity he felt is not to 
 be taken as proving the tendency of our cor- 
 rupted nature. But here is another instance, 
 in a person who became one of the most 
 devoted Christians that ever lived ; I mean, 
 the missionary Brainerd. Under the con- 
 victions of sin, which he had before conver- 
 sion, he has these expressions — " The many 
 disappointments, ai^d great distresses and 
 perplexities I met with, put me into a most 
 horrible frame of contesting with the Al- 
 mighty, with an inward vehemence and 
 virulence, finding fault with His ways of 
 dealing with mankind. 1 had strange pro- 
 jects full of atheism, contriving to disap- 
 point God's designs and decrees concerning 
 me or to escape His notice and hide myself 
 from Him. But when on reflection I saw 
 these projects were vain aiuT would not 
 serve me, and that I could contrive no- 
 thing for my own relief, this would throw 
 my mind into the most horrid fiame, to wish 
 there was no God, or to wish there were 
 some other God that could controul Him. 
 
 I The thoughts of the strictness of the law or 
 the sovereignty of God would so irritate the 
 
 I corruption of my heart, which I had so 
 watched over and hoped I had brought to a 
 good frame, that it would break over all 
 bounds, and burst forth on all sides, like the 
 floods of waters when they break down their 
 dam." 
 
 In this case, my brethren, the enmity he 
 felt towards his Maker arose from the same 
 state, namely, a dread of His wrath while 
 he knew not bow to escape it. And if there 
 be a fixed opposition of heart to the Gospel 
 and to the law of God, no person wants 
 any thing else than this, to have a just 
 light thrown on the character of God, His 
 threatenings and His power, in conjunction 
 with a just view of his own sinfulness, to 
 awaken all this conscious positive enmity to 
 his Creator. Do not think, that because 
 you are not conscious of that enmity it does 
 not exist. It is latent now ; but as torment 
 calls forth the enmity of the damned in 
 hell, so the dread of torment would even 
 now, if it were unmingled with a sense of 
 mercy, awaken in your hearts, yet uncon- 
 verted and unsubdued, the same enmity to 
 God. That is, you would hate— you do 
 hate — a Being that is the most faithful, the 
 most kind, the most gentle, patient, forgiv- 
 ing and loving of all beings, only because 
 He is holy and just and true. 
 
 2. You ought, my brethren, supremely to 
 have feared God. Instead of which, can 
 you not recal many occasions, in which you 
 have feared a little ridicule more than you 
 feared God ? Nay, up to this diiy have you 
 not feared to part with a little sin, more 
 than you have dreaded His displeasure and 
 His wrath. 
 
 3. You ought entirely to have believed 
 the Word of God ; for He is true and faith- 
 ful. Instead of believing it, you have re- 
 ceived it all either with doubt or denial ; 
 either arguing against it and nourishing the 
 most baseless prejudices rather than receive 
 it heartily, or (if you have acknowledged it) 
 showing the unbelief of your heart still 
 more remarkably by acting constantly as if 
 it wore false. Professing to believe it be- 
 cause you could not resist the proofs that it 
 
'26 
 
 wastheVVoid of God, and unable to reject 
 its application to your own case, you have 
 yet acted constantly as though it were false 
 or as if it did not concern you. 
 
 4. Of all beings He was most worthy to 
 be trusted. You ought to have put your 
 souls into His care ; you ought to have 
 sought your entire salvation from His love ; 
 you ought to have trusted Him with every 
 interest for time and for eternity, and given 
 yourselves without reserve to His care and 
 love, to be happy and holy for ever. In- 
 stead of which, you have trusted any thing 
 rather than God. You have never trusted 
 His goodness, never trusted His care, never 
 put yourselves into the hands of the Al- 
 mighty to be made happy by His grace and 
 love. And to this day you trust your own 
 wisdom, and trust your friends on earth — 
 you trust ani/ tliiny, rather than Him, who 
 is most worthy to be trusted. 
 
 5. You ought, my brethren, supremely to 
 have sought the glory of God in all you 
 did. Instead of which, you have constantly 
 followed self-will, and have songht your 
 own ways and your own happiness. You 
 must acknowledge, if you think justly, that 
 you have put yourselves in the place of God, 
 seeking continually your own pleasure, your 
 own greatness, your own prosperity, in dis- 
 regard of the glory of God. 
 
 6. Above all, my brethren, you ought to 
 have obeyed Him constantly; every one of 
 His laws ought to have been venerated and 
 observed. But the very essence of your 
 unconverted state is that opposition of 
 heart to His will, which has ever prevented 
 you from obeying Him. 
 
 All this opposition of your nature against 
 a Being, who is infinitely worthy to be 
 loved, feared, believed, trusted, glorified, 
 obeyed, has broken out in most fearful acts 
 of sin, and formed most fearful habits that 
 have defiled your whole lives. God has 
 called you in His law to many positive ac- 
 tions, which are lor your good in the pro- 
 motion of His glory ; He has bidden you 
 do many things with reference to your fel- 
 low creatures; and He has commanded you 
 to cherish certain personal virtues. All 
 this law has been trampled under foot, 
 habitually and wilfully diregarded by you 
 
 He bade you to hallow His name, venerate 
 and observe His day, read carefully and de- 
 voutly His Word, maintain the habit of 
 secret prayer, and continually praise His 
 name. All these laws have been set aside. 
 You must know that you have often pro- 
 faned His name— by using it lightly and 
 irreverently, if not (like others) with open 
 profanity. You must know that you have 
 disregarded His Word ; it has not been 
 read, meditated upon and devoutly consi- 
 dered by you. You have probably neglected 
 secret prayer; either omitting it altogether, 
 or performing it with such a heartless for- 
 mality, as made it in fact rather ask for 
 vengeance than seek mercy at His hands. 
 You have been commanded to honour and 
 observe His day ; and if you have not to- 
 tally desecrated it as many have, still you 
 have found it a wearisome day, a day of 
 hard irksome bondage to you, a day of which 
 you have only given Him a pait and even in 
 that service have withdrawn from Him your 
 hearts. Called to praise Him for all His 
 mercies, you have been silent ; you have 
 not spoken of Him to others, you have not 
 taken delight in the mention of His name 
 to them, but have maintained a sullen si- 
 lence respecting His nature, His perfections 
 and His ways. Then too He has given 
 you " holy and just and good" laws to regu- 
 late your conduct to your fellow-creatures; 
 but pass in review your conduct towards 
 others, and see how Jar those laws have 
 been obeyed. He bound you by the 
 plainest commands, that you should be 
 just and true, that you should be honest 
 and kind to your fellow-creatures — that you 
 should abstain from angry passions, from 
 evil speaking and slander— that you should 
 live to promote their happiness, and act to- 
 wards them as a brother. How far have you 
 obeyed those laws ? Are you not conscious, 
 that on many occasions you have been be- 
 trayed into acts of injustice and cruelty to 
 men ? Sometimes you have violated truth; 
 perhaps directly, perhaps by exaggeration 
 and concealment — many, many a time — 
 thus disregarding His law. Do you not feel, 
 that instead of maintaining kindness of 
 heart you have indulged in angry passions, 
 veheuient tempers, unkind (if not furious) 
 
words ? you were commanded of God to 
 seek tbe welfare of your fellow creatures ; 
 instead of which, on how many occasions 
 have you done them wrong and mischief ! 
 In all tbe relations which you have tilled, 
 have there not been sad and fearful ne- 
 glects? You ought to have taught your 
 servants, to have trained up your children 
 in the fear of God, to have promoted the 
 instruction and welfare of your neighbours ; 
 but has all this been done ? Have not your 
 servants, .been left uninstructed — those un- 
 der your care no more regarded, than if 
 they had they had no souls to be saved or 
 you had no responsibility ? Have your chil- 
 dren seen by your example and heard by your 
 words, that the salvation of their souls was 
 tbe one thing needful, and that they were 
 God's , and that you considered them as 
 ilis? Have you endeavoured to promote 
 the salvation of your fellow men? or have 
 your example and conduct been calculated 
 only to perpetuate their ungodliness and to 
 confirm them in sin? and further; God has 
 commanded you to cherish various personal 
 virtues. He bade you be temperate and 
 pure. How often have you, by excess in 
 eating or drinking, by acts or words of im- 
 purity, violated this law ! You have dis- 
 regarded the plainest commands He gave 
 you for your good. And in this violation 
 of His law and of all its provisions (some- 
 times by omission and defect, sometimes 
 by positive transgression), all your faculties 
 and powers, your whole nature has been 
 employed in tbe service of sin. All the 
 faculties of your mind. Your affections, 
 which were meant to be set on God, have 
 been set on evil; and you, my unconverted 
 hearers, know it. Vour imagination, which 
 ought to have pictured to you the happiness 
 ot His service and His people, has been 
 employed in perverse imaginings of what 
 was «vil. Your memory, that ought to have 
 been stored with Divine truth, has been re- 
 tentive of evil, but soon lost all that was 
 good. Your fancy and your power of an- 
 ticipation, given you by God to consider 
 the blessings in store tor His people and to 
 lead you to love Him more and to serve 
 Him better, have been employed to antici- 
 pate success in criniinal undertakings or to 
 
 conjecture the delight which an indulgence 
 in sin would bring you. God gave you an 
 understanding, that you might know tbe 
 truth and maintain it ; and that understand- 
 ing has been debauched and has betrayed 
 the truth, it has maintained error, and you 
 have perversely used your reasoning powers 
 either to palliate your own transgressions 
 or perhaps to argue against the Gospel of 
 Christ. God gave you a powerful will 
 that you might resist evil and be steadfast 
 against what He prohibits : that will has 
 not been opposed to evil, it has been 
 set against good and has been constantly 
 turned by you towards iniquity. And if all 
 the powers of the mind and all the facul- 
 ties of the heart have been employed in re- 
 bellion against God, so too have all the 
 powers of your body no less. Tbe eye and 
 the ear, which ought to have listened to 
 His praises and taken in the view of His 
 various works till your own soul was full 
 of admiration and delight in God, have been 
 made the ;neans of sin and inlets for temp- 
 tation. Your hands and feet, by which 
 God ought to have been served, have been 
 swift to do evil ; they have been to you the 
 ready ministers of sin. Thus body and 
 soul have been debased— the head and the 
 heart tilled with evil. And this has been 
 the character of your whole life, from 
 childhood to the present hour. Is there a 
 place in which you have not sinned 1 Is 
 there a companyin which you have notsinned? 
 Among all persons, in all the relations of 
 life, through all times, throughout the 
 whole of life up to this moment, all your 
 faculties have been thus defiled and all have 
 been ministering to evil. I do not now 
 speak of the guilt of all this, its criminality j 
 on that 1 purpose to fix your attention this 
 evening: but I speak now of the variety, 
 the vast variety, the immense number of 
 your sins. They are iimumerable , and say 
 l/ou, what all this must deserve from the 
 hands of a holy God. 
 
 I will only tell you, my brethren, of one 
 feature more in your past conduct, which I 
 hope the Lord will also tix upon your 
 minds and memories. For all these trans- 
 gressions, when once their minds are en- 
 lightened, His people are brought to the 
 
2S 
 
 most humble confession and to the deepest 
 contrition. To use the language ot the 
 prophet — " They loathe themselves in their 
 own sight, for their iniquities and for their 
 abominations," when God is pacified 
 towards them ; to use the language of 
 the same prophet again—'* They remem- 
 ber and are confounded, and never open 
 their mouth any more." All self-justifica- 
 tion is gone for ever ; and one who, like 
 the apostle Paul, can labour with unwearied 
 assiduity and make the greatest sacrifices 
 for God and for his fellow-creatures, devote 
 all the powers of a strong understanding 
 and all the energy of a vigorous character to 
 the service of God and his fellow.men, 
 can to the end of life speak with unpre- 
 tended humiliation of himself as " the chief 
 of sinners." This is what a just view of 
 men's sins leads them to. What has been 
 your view ot all your guilt? You have ar- 
 gued against it; you have palliated your 
 sins ; you have turned your thoughts away 
 from them ; you have endeavoured to pre- 
 sent them to yourselves as not so very sin- 
 ful. And whatever has been the course of 
 your minds with respect to this subject, it is 
 true of every unconverted person in this 
 house of prayer, that they have remained 
 impenitent to this day ; because had you 
 been penitent, you would have turned from 
 sin, you would have served God, you would 
 have loved Him, you would have glorified 
 Him. And the fact of your being still un- 
 converted proves, that whether you have 
 more or less of conviction, you are still in a 
 state of impenitent hardness, thinking less 
 of the evil which you have committed than 
 it deserves— so much less, that up to this 
 hour you have been resolved to continue in 
 sin, and have continued in sin in fact. 
 
 Now, my brethren, let me beg you to re- 
 flect seriously upon this extent of your sin- 
 fulness. For, my dear hearers, you may 
 mis-judge, but God never will ; or you may 
 forget, but He remembers ; He has noticed 
 every sin you have committed, He has not 
 forgotten one, and they will all (be assured) 
 be brought sooner or later into judgment. 
 For these innumerable transgressions you 
 have to answer. Whether you think it 
 
 or not, whether you believe it or not, 
 you will have to answer to your Almighty 
 Creator for every one. And you cannot 
 answer to Him for "one charge of a thou- 
 sand. " And you have no atonement to pre- 
 sent. And with all these sins defiling your 
 hearts and loading conscience, you will 
 very soon have to stand before God. This 
 life is ebbing away fast ; you will very soon 
 have passed through it. And then when 
 yon stand before God, remember that He 
 will not judge you according to your own 
 views of sin, nor will He judge you accord- 
 ing to what is commonly thought of it in 
 the world; but He has one rule of judg- 
 ment; it is His Word. I shall have other 
 occasions of calling your attention to what 
 that rule is ; but at present let me remind 
 you, that according to it you cannot " stand 
 in thejudgment" with God. 
 
 And, my brethren, this simple view of 
 the amount of your sins, ought " to shut 
 you up" (to use the apostle's expression) 
 '• to the Gospel." It ought to prompt you 
 to desire most earnestly, that as there is no 
 other salvation except in receiving Christ, 
 you might from this day be His disciple — 
 that having no other hope, you may have 
 hope in Him. A'nd as according (to the 
 explanation I have already given) you need 
 that the Spirit of God should renew your 
 heart, to bring you to that faith in Christ 
 without which you will still repel your own 
 happiness in disregarding your known duty, 
 this ought to lead you, this very day and 
 throughout the remainder of this day, to seek 
 that your hearts may be changed, and that the 
 Spirit ofGodwould bring you to believe in the 
 Lord JesusChristtotbesalvatioiiofyour souls. 
 
 My brethren, let me beg you atten- 
 tively to weigh these statements. And let 
 me ask all my hearers, to unite solemnly 
 this day in prayer, that their companions in 
 this congregation may be thus blessed of 
 
 God that the Lord may not overlook one 
 
 heart still hard and impenitent, that He may 
 have mercy vpon att, and bring young 
 and old, rich and poor, to possess in 
 Christ Jesus "that great salvation," for 
 which he thought it worth while to die, and 
 through which the worst may reach a bliss- 
 ful eternity. 
 
SERMON IV. 
 THK DESERT OF THEIR SINFULNESS SET BKFORE THE UNCONVERTED. 
 
 PUEACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, SEPT. 8, 1839. 
 
 ■ For all have sinned and come short of the glnry of God — Romans iii. 23, 
 
 The omniscient God discerns, in this 
 congregation, who have " fled for refnge to 
 lay hold on the hope set before them iti the 
 Gospel," and who have not. The 
 Lord knows who have been brought to 
 repent of sin, to depend exclusively on 
 Christ for their salvation, supremely to love 
 God, and steadily to serve Him — who have 
 been led to " seek the kingdom of God and 
 His righteousness first," and are now d:nly 
 seeking a preparation for His kingdom in 
 glory ; and the Lord sees who have not 
 done so, but are at present alienated and 
 " enemies in their minds by wicked works." 
 And as God sees it, so those who are in 
 this lamentable state, must in almost all 
 instances have some suspicion^that it is so, 
 and in many cases must have^very prevail- 
 ing evidence that they are not among the 
 children of God. It is to that class, that I 
 would now especially speak : to those, who 
 have reason to know that the Almighty 
 God looks upon them still as classed 
 among His enemies — who, whatever their 
 external habits and professions, have never 
 as yet had their hearts changed. 
 
 I have set before you, my friends this 
 morning, in some inadequate measure, the 
 number and variety of your sins. I have 
 done this, that 1 might (if possible) bring 
 you to see the necessity of seeking salva- 
 tion in Christ without delay and without 
 hesitation. St. Paul has told us, that " the 
 law is our schoolmaster to bring us to 
 Christ ;" that is, it is by the condemnation 
 which it pronounces against sin, that sin- 
 ners must usually be brought to feel the 
 need of a Savionr. And that is the proper 
 use of the law. It is to " bring us to 
 Christ," to make us feel that we are lost 
 without Christ. And for this purpose, I 
 
 have set before you some of those breaches 
 of the law of God, of which all the unre- 
 generate and impenitent in this assembly 
 have been guilty. I have shown you (how- 
 ever imperfectly,) that your dispositions 
 towards the ever-blessed God are wrong, 
 and that you have broken His commands 
 with reference to Himself, your fellow- 
 creatures and yourselves. 1 have shown 
 you, that your whole nature has been em- 
 ployed in the service of sin. All the facul- 
 ties and powers of your bodies and your 
 minds— innumerable thoughts, words and 
 actiffiis — testify against you. There is no 
 place in which you have lived and no com- 
 pany among which you have moved, no 
 undertaking in which j'ou have been en- 
 gaged, but what has witnessed some sin. 
 It has defiled the whole course of your 
 lives ; it has employed against the blessed 
 God all your powers ; it has filled up all 
 your time, throughout the whole course of 
 your rational accountable existence up to 
 this day. 
 
 " All have sinned." And for this " sin," 
 what, my brethren, do you think that you 
 deserve 1 1 say, You ,- because, though it 
 were perhaps softer to speak of sin in the 
 abstract or to think of other offenders 
 against God, my chief object, my beloved 
 brethren, is with you, and I would wish (if 
 possible) to place you apart before God, and 
 lead you to think of no one else but yoiir- 
 selves, and to anticipate the decisions of 
 the last day now. And therefore I ask you, 
 not what unregenerate sinners deserve for 
 sin, but what j^OM do. 
 
 What do you think that you deserve 
 from (lod ? Our text says, " all have sin- 
 ned" and all " come short of the glory of 
 God." All (in consequence of sin) are 
 
30 
 
 deprived of His glory — can never hope to 
 see the glory of God in heaven, or to share 
 in that glory, which the Lord gives to 
 His people there. Left to themselves they 
 will be'excluded from it. I ask you, Do 
 you believe that you deserve it ? God's 
 Word declares that it will happen ; do you 
 feel that you deserve it. 
 
 If not, it shall be my business, with the 
 help of God, to endeavour to convince you 
 this evening that you do, and to lead you to 
 see (without presuming that you have de- 
 parted from the law of God more than men 
 in general, allowing that perhaps you have 
 not done so even so much) that you, you 
 in your impenitent state, you unless con- 
 verted by the grace of God, you if dying as 
 you now are, must " come short of the 
 glory of God" because. you deserve to do so. 
 
 May it please God, that this application 
 of his law may be the " schoolmaster to 
 bring you to Christ" — may compel you to 
 seek salvation in the only " name under 
 heaven given among men, whereby we must 
 be saved !" 
 
 I. The first consideration, which may 
 show you that you deserve to be excluded 
 from heaven, is that your present condition 
 unfits you for its glory. 
 
 You know upon the authority of the 
 Word of God — you might know by many 
 other considerations too — that heaven is a 
 holy place, where those only dwell who su- 
 premely and perfectly love their Maker, 
 reverence Him, delight in Him, praise Him, 
 glorify Him, are devoted to Him for ever 
 and for ever. And you, as we have seen 
 already, are nourishing dispositions precisely 
 opposite to these. You love him not ; 
 you reverence Him not; you do not live for 
 His glory; you do not serve and obey Him ; 
 you have a spirit precisely opposite to the 
 reigning spirit of heaven. How can you be 
 admitted there? (lod declares that with- 
 out holiness no man shall see the Lord." 
 Do you not feel in your inmost souls, that 
 this is just? An unholy being, alienated 
 from God, living for self, disregarding His 
 will, opposed to the great Creator— to be 
 admitted into a holy society, in vvhich pre 
 
 vail those heavenly affections I have named ! 
 Justice and mercy alike forbid it. Would 
 you, who are a father, admit into the bo- 
 som of your family the thief, the murderer, 
 the adulterer, the drunkard, to be the com- 
 panion of your children ? And if not, then 
 you yourselves pronounce that it would be 
 unfitting in the government of God, to ad- 
 mit an unholy and an unchanged sinner 
 into fellowship with all His children above. 
 
 il. In the next place, you deserve exclu- 
 sion from heaven, because you do to this 
 moment despise heaven. 
 
 Do not tell me, that you wish to be safe 
 there ; do not say, that the thoughts of it 
 have sometimes moved your affections. I 
 tell you, my friends, you despise heaven. 
 For you will not take the road that leads to 
 it. Innumerable, inestimable mercies are 
 offered to you, and you despise them. The 
 favour, of God, the pardon^of your sins, the 
 renewal of your hearts. His gracio\is provi- 
 dential care over you. His love for you, a 
 place amongst His people, a heaven of eter- 
 nal glory with all its unknown blessings — 
 are all despised ,- thai is, you prefer to them 
 all a little of the favour of the world — a 
 little worldly pleasure — some vile sin. You 
 will live in sin, though it will cost you 
 hell. You are impenitent for those habits, 
 which must debar you from heaven. You 
 despise heaven and only because sin has 
 made you so blind and short-sighted, that 
 the trifles of a day or hour seem to you 
 greater than eternity. But what can be 
 more just, than that if you despise that 
 blessing,' it should be withheld ? Or how 
 think you, that when you stand before your 
 Judge at last, you could say to Him, you 
 could have t/ie heart to say to Him — ' I 
 thought scorn of this endless and boundless 
 glory, I preferred my lusts, I would rather 
 have my worldly interests, I would rather 
 have the flattery and fondness of the world 
 than all this ; and now give me that which 
 I have through life despised ?' You know 
 that ilien you dare not prefer such a plea : 
 why dream of it noia? Or why suppose that 
 you do not merit exclusion from that glory, 
 which you manifestly despise ? 
 
31 
 
 III. In the next place, my dear friends, 
 you will be convinced at last, if you are 
 not now, that you deserve to be excluded 
 from heaven, "on account of the charac- 
 ter of your sins against God, against your 
 fellow-creatures, and against yourselves. 
 The peculiar character of those sins must 
 show distinctly, if you ever ponder the sub- 
 ject, that you must deserve to be excluded 
 from heaven. 
 
 God has commanded you supremely to 
 love Him ; and you know that the com- 
 mandment is right. Instead of which, you 
 have been profoundly indifferent to Him. 
 Why should' the Almighty love you ? Yo\i 
 have, notwithstanding all His kindness and 
 goodness, cherished an opposition of heart, 
 which a little change of circumstances 
 might easily bring out into the most awful 
 enmity ; how can you expect, that when 
 you pass into the next world He should not 
 hate you— that is. He should not hate the 
 entire character, which has been made up 
 by your whole course of rebellion, however 
 He might look with compassion on your 
 misery ? You never have sought the glory 
 of God ? why should He ever seek your 
 glory ? You never gave Him glory ; why 
 should He give it you ? You never have 
 sought to promote His cause in the world 
 or serve Him ; why should he serve your 
 interests ? You have refused to praise Him 
 for His favours, you have never returned 
 Him gratitude for innumerable mercies ; 
 why should those mercies be continued any 
 more ? You have never employed the fa- 
 culties and powers that He gave you, to 
 give Him honour ; why should He conti- 
 nue those faculties and powers in any plea- 
 surable exercise ? You see, then, that the 
 character of your habitual and constant 
 conduct towards the Almighty must make 
 you feel, that you do not deserve admission 
 to His glory. 
 
 You may judge the same, if you only 
 think how you are acting to your fellow- 
 creatures. God has placed you in this 
 Morld, not only to serve Him, but to serve 
 your fellow-creatures too ; you are bound, 
 by your conversation and exanfiple, by the 
 use of your property and influence, to en- 
 
 deavour to bring them to eternal happiness 
 — to turn them away from sin, to beseech 
 them to seek heaven. Have you done so? 
 If not — if you have never sought their 
 salvation, when you knew they were on the 
 road to ruin— why should the Almighty 
 grant salvation to you ? You sought not 
 theirs ; why should He seek yours ? Nay 
 it is well if your example and conversation, 
 your opinions and your influence, have not 
 conduced already to the ruin of others ; it 
 is too probable, that many among you have 
 directly or indirectly hardened others to sin, 
 led them down towards perdition, rivetted 
 on their souls the chains which Satan had 
 formed for them ; [and why, if you have 
 been accessory to the destruction of others, 
 should not God visit you with destruction ? 
 
 Think, then, of your conduct with refer- 
 ence to your own interests ; and you must 
 see that you deserve to be excluded from 
 heaven. You have never prayed earnestly 
 for eternal life ; why should God give it 
 you ? You have never consented to make 
 slight sacrifices to attain it ; why should 
 God bestow on you that, towards which 
 you are so profoundly indifferent ? You 
 have never e ven'confessed your sins heartily ; 
 why should God forgive you ? On the con- 
 trary, my brethren, you have neglected the 
 invitations which He has given to you on 
 many occasions to ti^rn to Him and live ; 
 why then should those invitations be 
 renewed ? You have wasted a long day of 
 mercy ; why should not that day of mercy 
 close ? You have chosen to serve sin, 
 deliberately chosen it ; why should not the 
 Lord leave you to your choice ? You have 
 been more pleased with the service of Satan 
 than with the service of God, and have 
 served him, and do serve Him still ; why 
 should not the Lord leave you in his bands 
 for ever 1 You know that God has pro- 
 nounced a curse upon impenitent disobe- 
 dience ; you choose to disobey still ; you 
 choose then His declared curse ; why should 
 not the Lord leave you under it for ever ? 
 
 Now, my friends, I know you cannot 
 answer these questions. I know the only 
 way of escape from them is to forget them. 
 But woe be to you, if you do. They are 
 
32 
 
 meant for your welfare. Answer them in 
 the only way they can be answered, by 
 fleeing to the cross, and by asking that God 
 should give as an unmerited favour through 
 Christ what you deserve to lose for ever. 
 
 IV. Then, as the last consideration, you 
 deserve to be excluded from heaven on ac- 
 count of the infinite excellence and infinite 
 love of the God, against whom you daily and 
 hourly sin. 
 
 Do you not know, my friends, that God 
 deserves you should love and serve Him 
 perfectly? Do you not acknowledge it 
 habitually? Have you not sometimes caught 
 a glimpse of the truth of that statement ? 
 Have all the manifestations of His glorious 
 attributes spoken to you in vain ? Do all 
 creation, all providence, all nature speak to 
 you in vain and tell you He is worthy to be 
 loved ? Do all the examples of His saints 
 on earth, and all that is revealed of His 
 saints in heaven, speak nothing to youi 
 hearts as to the supreme and perfect love, 
 adoration and service, which you ought to 
 pay to such a Being ? How much are you 
 obliged to serve and love God. Have 
 you not obligations laid on you to love and 
 serve Him, proportioned to His own perfec 
 tions ? Is not this a rule of judging 
 which you familiarly apply in the habits of 
 life ? Ought you not to love one, who 
 is more excellent, more than one who is 
 less so ? Ought you not to love one, who 
 has morQ goodness, more justice, more 
 compassion, more tenderness, more truth, 
 more than one who has less of all these 
 moral virtues? Aud if so, how much 
 ought you to love God ! Could you love 
 Him as the highest archangel, you know it 
 would not be too much. Could you love 
 VLim with an infinite love, you know it 
 would not be too much. But in the place 
 of all this, you have been indifferent to your 
 Creator. You have been — my friends, 
 you are; every impenitent person here is 
 indifferent to bis Creator. He does not 
 love Him ; he cannot love Him ; he feels 
 in his conscience, that all the claims of 
 God upon him fall upon his heart like the 
 soft summer zephyr upon the sterile rock — 
 
 that his soul is not moved by all the claims 
 of his Creator and by all his infinite desert — 
 that he loves Him not. But where — where 
 is the bottom of that deep depravity ? What 
 is it, for a creature formed for this very end 
 that he might love the adorable Creator, to 
 have faculties capable of loving Him, to 
 have proofs ofHis various perfections, to see 
 them all, to acknowledge them all, and yet 
 to be incapable of loving Him ? What an 
 unspeakable depravity that nature must 
 have sustained, that ought to be filled 
 with adoring love, and feels nothing but 
 coldness. 
 
 If this were all, you must feel, my friends, 
 that you deserve to be excluded fror. His 
 presence, whom you cannot love. But this 
 is not all. As 1 have set before you to- 
 day, " the carnal mind is enmity against 
 God." Your unrenewed minds are " en- 
 mity." It is now hidden, like a serpent 
 among flowers, by the various blessings of 
 His providence, by the employments of a 
 busy life, by the fear you have of avowing 
 to yourselves the awful truth, by the flat- 
 tery with which you sometimes speak of 
 His adorable perfections ; that enmity is 
 hidden now, because you are busy and be- 
 cause you are happy. Take away that hap- 
 piness, let destitution and inactivity be 
 your portion (as ere long alas 1 they must 
 be) ; and then, then you will feel, shut up 
 under the anger of God, incapable of escap- 
 ing from a holy Avenger, conscious that 
 His attributes are your ruin and that they 
 must be so, and that you have no excuse 
 and cannot complain even of that which is 
 your everlasting ruin, and you will say, as 
 it was imagined that he who is the prince 
 of misery and guilt once said — 
 
 " Be then His love accurs'd, since, love or hate. 
 It deals alike to me eiernal woe." 
 It is too true, in the constitution of our 
 nature, that a man thus under the wrath of 
 God must in his corrupt state hate Him. 
 And you, you have that principle now. A 
 little while, and it will appear in its naked 
 atrocity ; and nothing but a few circum- 
 stances, which might easily and promptly 
 be removed, hinders you from feeling itin 
 all its naked atrocity now. But is it con- 
 
33 
 
 ceivable--can you. imagine — that a being 
 formed to love Him who is infinitely wor- 
 thy of being loved and served, the best, the 
 kindest, the truest, the most benignant, the 
 most faitlil'ul, the most bountiful, the most 
 condescending, the most holy of all beings 
 that are, Him who unites in Himself all 
 the loveliness of the creation which sprung 
 from Him, and whom all the creation that 
 is sinless adores and loves with unceasing 
 wonder and endless admiration— that you 
 should hate God, and yet hope that you 
 shall not be excluded from His presence 
 for ever ? 
 
 Eut again ; you deserve to be excluded 
 from it, because you sin against a Being 
 of infinite love, and a Being who has 
 shown an infinite kindness to you. 
 I have kept out of sight purposely one gi- 
 gantic sin, that eclipses and overtops all the 
 rest— one crowning and damning proof of 
 depravity'; it deserves to be presented to you 
 in all its separate magnitude, and therefore 
 I shall not speak to you now of— rejecting 
 Christ. That is the damning sin. But 
 apart from that, think only of what He has 
 done for you, think only of what you His 
 enemies have enjoyed at. His hands, think 
 only what in your impenitent hardness of 
 heart God has lavished upon you of His 
 favours ; and then say whether to sin 
 against infinite kindness does not deserve 
 exclusion from His presence. Has not 
 every event of your life that gave you hap- 
 piness, told you you must love Him and 
 serve Him? Has not every hour's enjoy- 
 ment you have felt, every faculty in the 
 play and exercise of which you found plea- 
 sure, every friendship which filled your 
 heart with comfort and exultation, every 
 hope that you have had of the future of this 
 life, told you with a voice so loud, you 
 ought to love and serve God. You heard ; 
 or rather, you were deaf, and heard them 
 not. You could enjoy His gifts, and never 
 love the Giver. Self reigned still; a proud 
 sell -love reigned over the v.'hole course of 
 your conduct and over every play of your 
 affections, while that Being of infinite 
 kindness has been forgotten ; i\iiy— hated. 
 And for this, only let reason decide, only 
 listen to the Word of God, only hearken to 
 
 the united judgment of the whole church of 
 Christ, and you will see, my friends, that 
 you deserve to be excluded from the pre- 
 sence of God for ever. 
 
 " All have sinned, and all come short of 
 the glory of God. 
 
 In reviewing these considerations, 1 would 
 Tiow affectionately ask you, whether you are 
 brought to own that your sins do deserve 
 this awful end. Naturally your hearts must 
 oppose that conclusion ; you would argue 
 as much as possible to avoid it ; you would 
 perhaps avail yourselves of every subterfuge, 
 to escape from so melancholy a conclusion. 
 But let me ask you, my friends, notwith- 
 standing all, do you own it ? Do you feel 
 now, not that others, but that you deserve 
 to be excluded from the presence of God 
 for ever ? 
 
 If you still deny it, remember you deny 
 it without a shadow of proof. Remember 
 that you deny it in the face of evidence, 
 which must one day or another overwhelm 
 you. If you deny it, remember, my friends, 
 you deny it against the opinions of all the 
 best and most enlightened upon earth. Go 
 where ^you will, into every land under hea- 
 ven, and select those who the most dili- 
 gently serve God and their fellow-creatures, 
 whose hearts and lives are the most holy, 
 who bear most manifestly in their whole 
 deportment the proofs that they are the 
 children of God 1 ask them all, in every 
 land, of every denomination into which the 
 Church of Christ is divided, and with one 
 voice they will tell you, the unregenerate 
 and the impenitent deserves to be excluded 
 from heaven. 
 
 Perhaps you say, my friends, that you are 
 not accountable to man for your conduct, 
 and their opinions will not decide your state. 
 And it is true. But there is another, that 
 judges. God Almighty has decided. God 
 Almighty has declared, not on one occasion, 
 but on many, by the voice of the most awful 
 facts no less than by the most explicit 
 statements ofHis Word — that you deserve 
 to be excluded, and that He will act to- 
 wards you as you deserve. Do not deceive 
 yourselves, then ; for that which is the con- 
 current judgment of the whole church of 
 
34 
 
 Cod, in which they are only in accordance 
 with all blessed beings who through faith in 
 Christ have reached a sinless perfection and 
 eternal joy — that judgment will becor.firmed 
 at the last day. 
 
 And do you say, that they deserve it no 
 less than you — that your ministers and 
 your Christian friends deserve it too? Yes, 
 brethren, we all are involved in that con- 
 demnation. But then your Christian bre- 
 thren own it ; they have seen it ; they have 
 acknowledged it ; it has compelled them to 
 take refuge beneath the cross ; it has driven 
 them to the Son of God. Why does it 
 not drive ?/0i;? They have sought and 
 found refuge in Christ, because the law 
 taught them they were ruined ; why do 
 not you seek refuge in the same ark, in 
 which you may ride in safety over all the 
 billows of sorrow on earth and of wrath at 
 the judgment? Oh ! that you may be per- 
 suaded, like them, to seek an interest in 
 that Saviour, in whom you may find refuge ! 
 The hour is not quite gone, in which you 
 may escape destruction ; it is not quite too 
 late to discover that you, a sinner, are ruined. 
 That discovery may be your salvation. 
 Repel it not, I charge you in the name of 
 God ; repel it not, however painful. Give 
 yourself to these proofs ; acknowledge 
 the whole of that condemnation, which 
 you deserve from your Judge ; dwell upon 
 the humbling truth, till it alarms you as it 
 ought — till you feel the preciousness of that 
 Saviour, who died to rescue us — till you 
 feel that there is an absorbing interest in 
 the doctrines of the cross, an overwhelming 
 necessity for a participation in the redemp- 
 tion there accomplished — till you are con- 
 scious that the one great blessing, in the 
 search of which you would wear out your 
 strength, employ your faculties, and de- 
 vote all your life, is that you may find an 
 interest in Christ, through the drawing and 
 teaching of the H oly Spirit. Oh ! dwell 
 on your sins, till you are compelled to 
 come to the Saviour, and till you find what 
 the apostle said to be true, "The law is our 
 schoolmaster to bring us to Christ." 
 
 My reason for thus dwelling on this 
 painful topic is that all of you, my dear 
 hearers, who are in danger of perishing, 
 
 who if you died as you are would perish, 
 who have perhaps refused many invitati- 
 ons, violated many convictions of consci- 
 ence, broken through many resolutions, 
 hardened your hearts after many religious 
 emotions, lived perhaps to more than the 
 middle of life in obduracy, who are going 
 down to the grave unprepared, without an 
 interest in the Saviour, witliout a rational 
 liope of heaven, still numbered among the 
 enemies of God, may at last find peace 
 among His friends. Oh ! do not repel 
 one more message, which God has sent to 
 you ; but dwell upon this humbling truth, 
 that you deserve to be excluded from His 
 presence, till, my dear friends, finding that 
 you are lost sheep in danger of eternally 
 perishing, you never find rest but in coming 
 back to the fold of the good Shepherd, 
 whose voice now calls to jou on the bar- 
 ren mountains. And if you find that the 
 ways of sin are barren, and that the enemies 
 of your peace are in full pursuit, and that 
 there is danger and death around you and no 
 peace or safety but in Christ, then, oh ! 
 yield to the voice of that blessed Saviour, 
 who has come to seek and to save, and go 
 back with Him to that fold, in which His 
 sheep lie at peace, safe under His care. 
 You have sinned enough ; you deserve, as 
 the consequence of those sins, to die eter- 
 nally. Dwell upon the misery to which 
 sin has reduced you, till you feel kindling 
 in your hearts those, emotions that once 
 agitated the wretched prodigal; and when 
 you look upon the beggary to which your 
 sin has brought you, your loss of all real 
 good, your approaching death, then, feeling 
 how ruined you are by sin, begin your 
 trembling and painful way back again to 
 your Father's house. Lift your dying eye 
 up to Him, who still has mercy for His 
 prodigal wanderers; and rest not, my friends, 
 rest not, till, deeply convinced and abun- 
 dantly bumbled and taught the blessedness 
 of salvation in Christ, you come back in 
 he appointed way, and the prodigal is once 
 more in his Father's arms, safe, lowly, 
 contrite, repentant, grateful, and filled with 
 a joy that shall only expand into the bliss of 
 heaven. 
 
SERMON V. 
 
 tHE GUILT OF THE UNCONVERTED IN NEGLECITNG THE OFFERED 
 SALVATION. 
 
 Breached at st. John's chapkl, Bedford row, on sunday morning, sept. 13, 1839. 
 
 How shall we escape, ijwe neglect so great, salvation 9" — Hebrews ii. 
 
 In addressing, last Sabbath, those in 
 this congregation who had reason to believe 
 thattheywere stiliunconverted persons, care- 
 less and impenitent, 1 endeavoured to set 
 before i/ou, my hearers, the number and 
 magnitude of your siins, together with that 
 criminality attached to them, which threat- 
 ens you with eternal exclusion from the pre- 
 sence of God ; and I exhorted you, in 
 considering both these points at once, to "flee 
 from the wrath to come." Another week 
 has since passed by, in which you have had 
 many hours for thought and prayer and re- 
 pentance. Has that change been accom- 
 plished ? Are you now contrite sinners, 
 humbled before God, believing in Christ 
 only for the salvation of your souls ? Or 
 are you still as impenitent as then ? Are 
 you yet old or young, unconverted, and 
 therefore liable to die in your sins? 
 
 If so, again I assure you, that your dis- 
 positions are ungodly, and that you have to 
 answer to the Almighty for innumerable sins 
 committed in thought, word, and act. 
 Your nature is corrupted ; your whole life 
 is full of sin. You have sinned in every 
 undertaking, in every place, on all occa- 
 sions. And you cannot answer .to your 
 Maker and your Judge for " one charge of a 
 thousand." Again, I assure you, that for 
 these sins you deserve exclusion from the 
 presence of God— because you are unfitted 
 by your present condition for the enjoy- 
 ments of heaven — because you have your- 
 selves despised it — because the different 
 habits which you cherish, towards God, 
 your fellow-creatures, and yourselves, ren- 
 der you undeserving of it— and because you 
 have a guilt proportioned to the infinite 
 goodness and grace of the Being, against 
 whom you wilfully and habitually sin. 
 
 Are you still left in impenitence and 
 hardness of heart, notwithstanding these 
 charges ? Perhaps it may be, that you are 
 convinced of their truth, and are yet im- 
 penitent ; or perhaps it may be, that you 
 deny their application to yourselves, and 
 are therefore impenitent. Whichever it be, 
 I proceed now to bring against you one 
 other charge weightier than all, and which 
 threatens you with a more awful end 
 to your present short-lived existence. I 
 bring it with the greatest reluctance ; I feel 
 involved in the same condemnation ; but 
 still, my dear hearers, it is better for you to 
 know the whole truth while yet a gracious 
 God invites you to be happy for ever, than 
 to find out your delusion when the time of 
 mercy is past. And therefore I now pro- 
 ceed to charge you with the guilt of reject- 
 ing that "great salvation" which God has 
 provided in the Gospel, and to ask you, in 
 the language of our text, How can you pos- 
 sibly escape if you do neglect it? 
 
 To the latter question, indeed, I shall en- 
 deavour to return you a plain and conclusive 
 answer fhis vening ; with God's help I 
 will show you then the certainty, that if you 
 remain impenitent you must be severely 
 ; judged. But now let me confine my atten- 
 tion to the former point — the guilt of that 
 rejection — preparing the way for that con- 
 demnation which will assuredly follow. 
 
 First, in order to understand this guilt, 
 let us consider the greatness of this salva- 
 tion ; let us, secondly, notice what it is to 
 neglect it ; and, thirdly, examine the guilt of 
 that neglect. In doing which, I earnestly 
 seek from God (as / have sought;, that 
 those who are thus careless and unconverted 
 may be led to a full conviction of the truth 
 and extent of their guilt, and to such a sense 
 D 
 
JU 
 
 of it, through the Divine teacliiiig, as may 
 iT)ai<e them " flee from the wrath to come." 
 
 1. First, my brethren, let us notice the 
 greatness of the salvation, which every un- 
 converted person in this church despises. 
 
 It is a deliveniiice from the eternal ruin 
 due to our sins. It is a deliverance from 
 the dominion of sin and featan on earth, 
 and from the doom of Satan after death. 
 It is a deliverance from present terror and 
 from eternal remorse. It is a deliverance 
 from the wrath of an infinite Avenger. It 
 is deliverance from a sorrow, which is near 
 at hand, inevitable, intolerable, eternal. It 
 is a deliverance from all that thought shrinks 
 to contemplate, and more than the imagina- 
 tion ever conceived. 
 
 It is, on the other hand, an admission to 
 blessings as vast. To adoption into th 
 family of God ; to all the privileges of his 
 believing people ; to be loved by Him, I 
 watched over, provided for, cheered, con- 
 soled, sustained, and guided to glory. It is 
 admission to justification through the blood 
 of the Saviour— to His eternal friendship 
 and favour — to the guidance and govern- 
 ance of the Holy Spirit— to peace and joy 
 in believing— to an eternal life of blessed- 
 ness beyond thought, when this day of 
 discipline and toil is over. 
 
 It is an invitation to accept these bless- 
 ings, given after the greatest provocation — 
 a guilt which is inoiiculable. It is a salva- 
 tion offered to those, who by the obduracy 
 of their hearts and the ungodliness of their 
 lives, persevered in through long years, have 
 deserved that the Lord should exclude them 
 from His favour forever. It is an invita- 
 tion to enjoy blessing^s innumerable and in- 
 valuable, given to those who have done all 
 to destroy themselves, and whose obduracy 
 of heart demands a corresponding punish- 
 ment. 
 
 It is a salvation thus "great" — from eter- 
 nal hell to etern.il heaven — offered freely to 
 those, who never can deserve it; all whose 
 confessions and contrition and effort and 
 prayer are less than they ought to render 
 every moment, leave them just as guilty as 
 they found them, have nothing in them of 
 
 the nature of an atonement, and who can- 
 not possibly deserve to avert the Divine 
 wrath. 
 
 It is a salvation provided for such rebel- 
 lious transgressors at the cost of the death 
 of Christ. For, freely as the Lord forgives 
 sinners, it is not in one instance in a way 
 to dishonour Himself ; and though He 
 asks no atonement fi'om the penitent believ- 
 er (who can render none), He has asked for 
 an atonement to be rendered by his Surety 
 and his great Deliverer, The question 
 was, then, should the Son of God suffer 
 or should the sinner suffer for his sins ? 
 Either we must perish everlastingly (as was 
 our due), or He must come to the cross to 
 suffer in our stead. He well knew the al- 
 ternative that lay before Him. God the 
 Son knew well, that if we were to be saved 
 by Him, our sin must bring Him to shame 
 and sorrow and agony and death ; it must 
 be so, or we must die. And He freely chose 
 the former. He would not have us perish, 
 and therefore He would himself endure all 
 that was appointed. He knew that He 
 would be called to endure the contempt of 
 the great and proud, with the insult of the 
 brutal ; and He chose it all. He knew 
 that as a lamb amidst a herd of wolves, He 
 would stand among hypocrites, fanatics, in- 
 fidels, and profligates, to endure all that 
 malignant priests and proud rulers and a 
 brutal soldiery and a degraded populace could 
 inflict ; He well foresaw, before He under- 
 went it, the buffetting and the spitting, and 
 the nails run through His hands, and the 
 ai,'ony of the cross ; He knew that His head 
 must bow in death, and that the spear must 
 pierce His side ; and He chose all this 
 rather than that we should die. Unless we 
 know, unless we have comprehended the 
 infinite diy;nity of the Son of God — unless 
 we have measured that glory, from which in 
 His human nature He was separated — unless 
 we have fathomed those profound sorrows 
 He underwent, when He bore our iniquities 
 in His own person on the tree — we have not 
 yet beheld the vastness of the cost, at which 
 the deliverance of p. single sinner has been 
 obtained. 
 
 And again ; this salvation is now offered 
 
37 
 
 by the same infinite love, which brought 
 the Lord Jesus to the cross. The account 
 given of that transaction in the Scripture is 
 this : " God so loved the world, that He 
 gave His only-begotten Son that whosoever 
 believeth in. Him should not perish but have 
 everlasting life." The greatness of the gift 
 measures the love which gave it ; small 
 love can make small sacrifices, and since 
 God could give the best and greatest gift the 
 love which gave it was infinite. But God, 
 who changes not, has the same compassion 
 for fallen sinners still ; and it is in the exer- 
 cise of that very compassion that made Him 
 send the Lord Jesus Christ to die in our 
 stead, that He now offers to each uncon- 
 verted person here to pass by his multiplied 
 transgressions, to forget the whole defile- 
 me!!t of his nature, the whole corruption of 
 his heart, and to receive him as a child. In 
 the same compassion which made Him once 
 give the Son of His love to die. He offers to 
 each careless person here a portion in the 
 privileges of His children, to be safe and 
 peaceful on earth, to be inconceivably and 
 eternally blessed in heaven. The Lord 
 Jesus Christ, in the exercise of an infinite 
 love, now offers the same blessings to each 
 obdurate sinner here. He who once in His 
 love came to the cross to save you all, in the 
 same compassion does now invite you by me 
 His unworthy minister to be His disciples — 
 to be safe, to enjoy the blessing of His me- 
 diation, to have His friendship, His guidance 
 for ever, and at last to come to His glory. 
 God the Holy Spirit, in a compassion 
 equally infinite, is ready at this moment to 
 enter the hearts of those, who have hitherto 
 rejected His love. He is ready to enlighten, 
 to comfort, to sanctify, to guide, to govern 
 you ; He is ready to make you perfect in 
 holiness now, and to guide you to perfection 
 in bliss hereafter. The image of God, 
 which you have lost, He is ready to replace ; 
 the blessings of God's children, which you 
 have forfeited. He is ready to restore. And 
 thus God, the Almighty God— the Father, 
 the Son, the Holy Spirit— in the exercise of 
 a compassion that is infinite, offers you all' 
 the blessings which Christ Jesus died to 
 procure. 
 
 Surely a deliverance from such sorrows, 
 
 the admission to blessings so vast, offered 
 after so many provocations, proposed to you 
 freely, purchased at such a cost, and now 
 again offered to ^ou in the exercise of a love 
 which is infinite, may well be termed by the 
 apostle a "great salvation !" 
 
 If. What is it, in the next place, to 
 neglect it? 
 
 It might seem that it was impossible to 
 neglect a mercy such as this. The traveller, 
 when he is dying of thirst in the desert, 
 does not reject the gushing spring, which 
 hubbling at his feet offers him refreshment 
 and life. The prisoner' does not hug his 
 chain, and draw back from the sunshine and 
 the liberty offered him, to the damps and 
 darkness of his dungeon. The sick man 
 never scorns health. The poor dejected and 
 homeless wanderer would never refuse 
 proffered wealth. Ls it possible, then— is it 
 possible— that blessings, which make the 
 water in the desert,and liberty after bondage, 
 and health and wealth comparatively trivial 
 and insignificant, should ever be rejected ? 
 
 Yet, brethren, it is not only possible to 
 neglect this salvation, but it is too certain 
 that it is very generally neglected — that 
 while the road to perdition is crowded by 
 multitudes, the road to glory is straight and 
 narrow " and few there be that find it." ^ 
 
 If you consider what it is to neglect this 
 salvation, you will see at once how probable 
 it is that many should neglect it. It is neg- 
 lect, no doubt,- to blaspheme that fairest 
 and most faultless character, that was ever 
 formed — to feel positive and avowed enmity 
 to the Lord of glory, who in this world ex- 
 hibited the Divine perfections. It is neg- 
 lect of this great salvation, no doubt, to 
 deny either the fact of a revelation or the 
 truths that it contains, against evidence 
 which is irresistible to an upright mind. It 
 is neglect of this great salvation, no doubt, 
 to misrepresent that Gospel, and deny its 
 leading doctrines, though so explicitly re- 
 corded and revealed that no one anxious for 
 truth would overlook them. It is a 
 neglect of this great salvation, doubtless, 
 professing to believe in Christ to construct 
 to ourselves a method of salvation in which 
 He is almost altogether overlooked, and 
 
38 
 
 while He died to rescue us from deserved 
 hell to look for salvation as the result of 
 mere mercy, because we are rot so very cri- 
 minal— just as we should if there had been 
 no Redeemer. It is a neglect of this great 
 salvation, no doubt, to live in ignorance of 
 its provisions, and after having spent ten, 
 twenty, forty, fifty years with access, abun- 
 dant access, to a full knowledge of its pro- 
 visions, still to be in ignorance. But these 
 are not the only ways, in which persons may 
 neglect this great salvation. There is ano- 
 ther way, more common among those that 
 hear the Gospel than all these ; there is 
 another mode of neglecting it, which in- 
 volves I fear a large i.umber of those whom 
 I address, in whatever guilt it comprehends. 
 To neglect this great salvation is, evidently, 
 not to obtain the blessings which it proposes; 
 by whatever mode that neglect is mani- 
 fested, in whatever way those blessings are 
 lost, to lose them is to neglect this " great 
 salvation." God has offered them to sin- 
 ners freely; He has told you, that every 
 penitent believer shall enjoy them ; He has 
 set before you plainly the way in which they 
 may be made yours ; He has offered them 
 only in that one way ; and therefore if either 
 another way of obtaining them is preferred, 
 or if they are not sought in this way, then is 
 such a person chargeable with neglecting 
 this great salvation. God has declared, that 
 He, who renouncing all self-righteousness 
 and self-dependence as aruined sinner looks 
 solely to Christ for pardon and salvation, 
 and so believes in Him as to be drought by 
 that belief again to love and serve the God 
 he ought ever to have loved and served, but 
 whom he has hated and rebelled against — 
 that sinner shall be saved ; and if, my bre- 
 thren, on any pretexts or by any methods, 
 you fail of seeking this salvation in this ap. 
 pointed way, you must be chargeable with 
 neglecting it. If you believe in Christ, if 
 you love Him supremely, if you live to do 
 His will, if you are day by day striving to 
 catch His Spirit, if you' are endeavouring to 
 accomplish His will in the world, then have 
 you sought and obtained this great salvation; 
 but if you are conscious, that you have ex- 
 perienced nothing of all this, then are you 
 still neglecting it. 
 
 My brethren, if he who, being in bond- 
 age, chooses, when offered liberty, to remain 
 in his dungeon, neglects the deliverance that 
 is proffered — if the savage, who parts with a 
 heap of gold in exchange for some trifle that 
 is offered him, undervalues the gold which 
 he gives up— so if like them you choose to 
 remain in bondage to sin, and are preferring 
 some trivial enjoyments to those blessings 
 which the Gospel offers, then are you also 
 neglecting this great salvation. And what- 
 ever may be the circumstances under which 
 you do it, they can make no alteration in 
 this respect. It may be, that you neglect it 
 through the fear of your fellow creatures, 
 or through the dread of a change in your 
 habits ; it may be, that you neglect it 
 through pride of intellect, or love of sin, or 
 devotedness to worldly amusements ; it may 
 be, that you neglect it through prejudice, or 
 superstition, or carelessness, or ignorance. 
 These various causes (and others like them) 
 of neglect, may render the guilt of neglect- 
 ing it either greater or less ; but they do 
 not alter the fact that you neglect it. He 
 who from whatever cause, by a multiplicity 
 of cares, by exhausting duties, by having his 
 time fully occupied in the world, or by any 
 other means whatever, does in fact not be- 
 come a penitent believer in Jesus Christ- 
 he is neglecting this great salvation ; be- 
 cause God has offered him these blessings 
 in this way, and in this way only, and if he 
 on any account preferring other blessings 
 of a temporal kind does not secure these, 
 then he. is obviously neglecting the salvation 
 that God has offered. 
 
 He, then, is chargeable with this neglect, 
 whoever he be and whatever his profession 
 of attachment to the doctrines of the Gos- 
 pel, who is still without penitence, without 
 belief in Christ, without supreme love to 
 his Creator, without habitual subjection of 
 heart to His will. 
 
 III. This being the nature of neglect, 
 let me now, my brethren, call your atten- 
 tion, in the last place, to the guilt of neglect- 
 ing this great salvation. 
 
 That guilt is clearly implied in the 
 expression in our text, " How shall we 
 escape" if we neglect it ? " How shall we 
 
39 
 
 escape ?"— it evidently implies, that there is 
 in it such u guilt as must provoke the se- 
 verest punishment. The certainty of that 
 punislimerit, as well as its character, I shall 
 have to describe to you on other occasions ; 
 but let me now ask you, my dear hearers, 
 each solemnly to consider what is the guilt 
 of rejecting this salvation. 
 
 Here there are two kinds of guilt, with 
 which I must charge each unconverted per- 
 son here. You are, first, despising invalu- 
 able blessings offered to you by Divine 
 mercy ; and you are, secondly, I am sorry to 
 say, guilty of the basest ingratitude to the 
 Almighty God. These are the two kinds 
 of guilt, which you manifest, in living in 
 careless neglect of this great salvation. 
 
 In the first place, you despise these 
 blessings. Heaven, and the pardon of your 
 sins, and the reneival of your hearts, and 
 the indwelling Spirit, the love of God, a 
 holy and a blameless life, a glorious crown, 
 an immortality of holiness and happiness — 
 all this you despise. Deny not the charge, 
 my dear hearers— because I'acts establish it. 
 You may speak in high terms of the Gos- 
 pel, you may speak of what God has done 
 in Christ with much admiration ; but facts 
 prove, that every unconverted person here 
 does despise these blessings. For if you 
 do not despise them, why are they not 
 yours ? God would see you confessing your 
 guilt, God would see you on your knees day 
 by day, supplicating with an earnestness 
 that should take no denial a part in the 
 privileges of His children. But you are 
 still not — you have never yet once been — 
 earnestly and sincerely seeking to have His 
 grace save you frQm the ruin you deserve ; 
 because He would have fulfilled His Word, 
 and it would this day have been yours. As 
 He says to parents with all their present in- 
 firmities, " If ye being evil know how to 
 give good gifts unto your children, much 
 more will your heavenly Father give His 
 Holy Spirit to them that ask Him"— had 
 you asked, you would have found ; had you 
 ever been honestly desirous to be saved in 
 God's appointed way from the power and 
 from the penalty of sin by the work of the 
 Redeemer and the grace of the Spirit, that 
 
 blessing would have been yours. But it is 
 not yours; you are impenitent and obdurate 
 still, andjherefore never have souf^ht this 
 great salvation. And whatever may be the 
 terms in which you speak of the Gospel» 
 this condemning fact — the fact that you 
 have some s'n which you indulge, some 
 worldly- gaiety which you jirefer, something 
 which you love beyond these blessings — 
 proves that you despise them ; compared 
 with the trifles of a day, with the objt^cts of 
 ordinary worldly cupidity, with that aiic-r 
 which ungodly men strive sometimes with 
 an admirable energy, you are contented 
 to forego all the blessings of grace and of 
 salvation, and that is to despise them. And 
 do not think, that because sometimes you 
 may be melted under the thought of your 
 misery even to tears, and because sometimes 
 you have uttered what seemed to be the 
 cry of impassioned earnestness that you 
 might be pardoned, therefore this is not to 
 neglect them. So long as other blessings 
 are sought more, and these blessings are not 
 sought in the appointed way, it proves that 
 you despise them. Now should you see 
 one of your fellow-creatures, for some des- 
 picable indulgence, destroying health, repu- 
 tation, and fortune, exposing his children 
 to beggary and afflicting with permanent 
 misery the companion of his days, whom he 
 had vowed to love, honour, and cherish to 
 the end, would you not say he was degraded 
 and criminal? And that is your course, 
 that is your choice— the choice of every one 
 in this church, who, rejecting all those 
 blessings that God has so freely and so 
 graciously offered, prefers to them those 
 things, which at best are the trifles of a 
 day. 
 
 But, my brethren, I have a heavier charge 
 to bring against you. It is evil enough to 
 disregard these mercies, to pour contempt 
 upon the favour of God, the purity of your 
 nature, the fulfilment of the ends which 
 God assigned you to fullil — to disregard a 
 heaven of perfect bliss and perfect holiness, 
 and to choose all the opposites of these ; 
 this is already to be sufliciently degraded 
 and sufficiently criminal. But every uncon- 
 verted man, woman, and child in this con- 
 
40 
 
 gregation to-day is also guilty of inconceiva- 
 ble and unutterable ingratitude towards 
 God. Now consider whether it is not so, 
 my dear bearers. God Almighty, as cer- 
 tainly as you and I breathe, is offering to 
 you, through the inestimable gift of Christ, 
 to pass by all your transgressions, to wel- 
 come you into His family, to make you His 
 children, to give you a place in heaven — 
 He whom you have infinitely wronged. 
 And you despise that love; you disregard 
 that offer ; you will not be His children. 
 God the Son, in infinite love, offers you 
 still to be saved ; He has died to rescue 
 you, He bore what may save you from eter- 
 nal sufferings, He placed Himself in your 
 stead, He underwent the penalty due to 
 your transgressions. He chose that you 
 might be happy through His sorrows ; every 
 blessing you enjoy, and every blessing He 
 offers, comes to you through His unknown 
 anguish of heart. And when He, notwith- 
 standing that you have disregarded Him, 
 despised Him, never believed in Him, 
 never trusted Him, now offers you to 
 be saved through His love, you continue 
 in that neglect. You do not now trust 
 Him, you do not believe Him, you do 
 not love Him, you do not serve Him, 
 you do not honour Him in the world ; but 
 you live in the contrary to all these. You 
 disbelieve, you disregard, you dishonour 
 Him. Perhaps for your own sake — not 
 His— you profess His name; but only to 
 dishonour it by unchristian dispositions. 
 You, called His disciples and seeming to be 
 among His people, are living in disregard of 
 His known will, are not imitating His spot- 
 less character, do not praise Him for all that 
 He has done ; and if ever you attempt to 
 render praise because you are afraid of living 
 without it, the praise dies on your lips, 
 because your cold proud hearts belie it. 
 God the Holy Spirit is showing infinite 
 kindness, in that He is ready to dwell in 
 your polluted hearts, hard as they are, 
 rebellious as they have been ; though you 
 have offtnded' God by the breach of every 
 law. and by the indulgence of every dispo- 
 sition which He condemns and which is 
 opposite to His own, yet is God the Holy 
 
 Spirit, as surely as we are gathered together 
 this day, ready to dwell in your hearts, to 
 restore you to purity and peace, to make 
 you all that angels are, and give you a place 
 among the blessed. And you despise it all. 
 Is not this ingratitude that wants a name ? 
 —now thought little of in the world, but the 
 judgment day will bring it out ; and when 
 you see what mercies you have rejected, 
 you will then understand too what a love 
 you have despised. And of this inconceiv- 
 able ingratitude, what— what, my brethren, 
 must be hereafter the result? 
 
 Remember, in that criminality you stand 
 almost alone. You have a pre-eminent 
 condemnation. Few of your fellow-crea- 
 tures even share in that condemnation. 
 The heathen has never heard of that Sa- 
 viour whom you disregard. The Maho- 
 medan, if he has heard of Him, has 
 only seen His Gospel dishonoured by the 
 false profession of the nominal Christians, 
 who lead him to despise it. The Jew has 
 been nursed in unbelief and ignorance, and 
 has never been invited to the Gospel, by 
 the persecution and contempt which have 
 been unjustly heaped upon him. The 
 Roman Catholic has been shut out from the 
 Scriptures, and has never learnt from his 
 childhood the free and full salvation, which 
 there is in Jesus Christ ; taught to depend 
 on the interposition of the church and the 
 intervention of other mediators, but not to 
 cling solely to the cross of Christ. Nay, 
 many a nominal Protestant has been nur- 
 tured also in ignorance and prejudice, has 
 never from his childhood been urged to 
 read the Scriptures, has not been in the 
 habit of hearing the Gospel preached, has 
 never known that there is such a salvation 
 as that which the Gospel unfolds. All of 
 them are criminal in their ignorance and in 
 their opposition ; but none so criminal as 
 he, who with better means of information 
 and more certain knowledge, has resisted 
 all. And you, my dear hearers, know the 
 way of salvation ; the doctrines of the Gos- 
 pel have been presented and proved to you; 
 you have admitted them all; you admit 
 them now ; yon know that man is corrupt 
 and accursed ; you know that Jesus Christ 
 
41 
 
 is a Saviour from hell, you know that who- 
 soever believes ill Mim is justified from h11 
 his sins, you know that there is a mighty 
 Spirit ready to cliaiige the heart, and to 
 bless those who rommit themselves to His 
 care ; iind notwithstanding all, you have to 
 this day neglected all these mercies. You 
 therefore stand alone in your guilt ; and if 
 the heathen, the Mahomedan, the Jew, the 
 Roman Catholic, the prejudiced and self- 
 righteous Protestant who has l)een nursed 
 in ignorance and folly, shall be condemned 
 when they come before their Maker, Mo- 
 narch and Judge, what place must be re- 
 served for every imconverted man, woman 
 and child, that dies impenitent from this 
 congregation ? 
 
 Nay, nay, my. friends, the very worst 
 beings tliat are, have not this guilt. The 
 devil, ruined as he is by his apostacy, has 
 never repelled proffered mercy, has never 
 rejected an offered Saviour, has never " done 
 despite unto the Spirit of grace." His 
 doom was sealed when he fell ; and all the 
 malice of his heart has grown up in a con- 
 dition of final reprobation. But what has 
 been your guilt ? — beyciid, in this respect 
 beyond that of the fallen angels. Offered 
 mercy has been neglected ; a proffered Sa- 
 viour has been rejected ; and you have 
 done— nay, you do—" despite unto the 
 Spirit of grace." 
 
 Oh ! my dear friends, let me entreat you 
 to weigh these solecnn truths. Another 
 Sabbath Uod as mercifully affording to you ; 
 you have these hours consecrated by His 
 appointment to Him, and by the consent 
 of mankind you are capable of withdrawing 
 from all the pleasures and all the business 
 of life. Let me beg you to dwell upon 
 these truths this day. Let me ask you by 
 prayer to prepare your minds to listen in 
 the evening to another statement— :to learn 
 the certainty of that ccndemnation, that 
 must await those who are imptnitent. Let 
 
 me beg you, my dear friends, to consider 
 meanwhile the greatness of this salvation. 
 Try to explore its magnitude, try to appre- 
 ciate its riches, this day. Set before your 
 minds the blessedness of being a Cliristian ; 
 consider what a mercy it would be to be 
 saved everlastingly ; think what a Saviour 
 Christ is ; say to yourselves, 'If that Re- 
 deemer were mine and I His disciple, what 
 a change would pass upon my di-siiny, what 
 a hope would come into my bligliltd heart !' 
 Do not conceal Irum yourselves your neglect 
 of Him ; do not try to deceive yourEtlves ; 
 give yourselves on tlie contrary to the ful- 
 ness of the conviction, that unless you em- 
 brace this salvation you must continue 
 chargeable with this neglect— unless you 
 are converted persons you must be living in 
 the neglect of I his great mercy, which God 
 has ofi'ered you. And finally, dwell upon the 
 guilt of this. Remember this awful fact— 
 that you stand almost alone in it, and that 
 it would have been better for you, when 
 you come to your last hour, when you 
 stand before your Judge, it you had known 
 nothing of the way of righteousness, than 
 to have been living in the rejection of this 
 great salvation all your days. If it will 
 be worse for Capernaum and Bethsaida at 
 the last day, than even for the city of 
 Sodom, because they heard the Saviour' 
 words and saw His miracles, which the 
 others did not, how much more awful must 
 i^tir end be, if after having heard that great 
 salivation opened in all its parts and listened 
 continually to the proclamation of it, you 
 persevere in your rejection of it ! And may 
 God bless your meditations ; and may God 
 the Spirit draw you to secret prayer, and 
 j may God the. Spirit teach you the blessed- 
 ness of the children of (lod, and make you 
 j throughout this day seek, with an earnest- 
 I ness which perhaps may be your first step 
 to eternal life, those blessings which He is 
 so ready to bestow and you have so long 
 I undervalued. 
 
SERMON VI. 
 
 THE CERTAINTY THAT PUNISHMENT IN ETERNITY AWAITS THE 
 UNCONVERTED. 
 
 PREACHED AT AT ST. JOH.N'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, SEPT. 15, 1839. 
 
 " For if the word spoken by angels was steadfast, and every transgression and disobedience 
 received a just recompense of reward, how shall we escape if we neglect so great salvation 9" 
 —Hebrews ii. 2, 3. 
 
 I HAVE endeavoured, my brethren, ac- 
 cording to the help God afforded me, to lay 
 before you something of the character of the 
 sins of those, who as yet are impenitent — 
 the criminality of their conduct — and then 
 the additional guilt of rejecting that "great 
 salvation," which has been provided for 
 them in the Gospel. I have endeavoured to 
 show to the careless part of this congrega- 
 tion how great that salvation is, which God 
 has offered to every sinner. I have endea- 
 voured to show you clearly wherein consists 
 the neglect which is spoken of in this 
 passage, so that every one who is in fact 
 neglecting it may know it ; I have shown 
 you, that whatever may be a person's pro- 
 fession, if he does not so receive Christ Jesus 
 as truly to love Him and habitually to serve 
 Him, to follow (under the iniiuence of that 
 faith) godliness, and be led habitually to 
 love and serve God through Jesus Christ, 
 he falls short of the blessings which the 
 Gospel brings with it, and he is therefore 
 neglecting this great salvation. And I 
 have endeavoured to depict the guilt of that 
 neglect. And now I proceed to show, as 
 far as I may be enabled, the certainty of that 
 punishment, which awaits such neglect if 
 persevered in. 
 
 It is painful to set before persons the true 
 character of their guilt and danger ; but yet 
 the pain which it occasions is much relieved, 
 by the cheering hope that some at least (if 
 not all) may by this, as by the instrument 
 God is pleased to employ, be led to escape 
 the condemnation their sins deserve, and to 
 find refuge and peace in the only Saviour. 
 With that view I proceed to lay before you 
 this evening four great considerations, which 
 seem to me to render it perfectly certain. 
 
 that one who lives and dies in the neglect 
 of this great salvation must experience an 
 awful punishment at the hands of God. 
 
 Those four considerations are these. The 
 Word of God declares it. The attributes of 
 God secure it. It is shown by the past 
 judgments, which God has inflicted upon 
 sin. And above all, it is demonstrated by 
 the cross of Christ. 
 
 To those who will consider these things 
 seriously, I am persuaded they may afford a 
 proof of the coming vengeance due to sin, 
 and which will be inflicted on account of it 
 —a proof which may render every uncon- 
 verted person certain, that remaining so he 
 can no more preserve his soul from ever- 
 lasting destruction, than he can preserve his 
 body from putrefaction in the grave. The 
 one is beforehand rendered by these consi- 
 derations as certain as the other. And I 
 pray God, that each careless and ungodly 
 person in this congregation may believe it 
 
 I; First, my brethren, the Word of God 
 expressly declares that God will punish 
 sinners. 
 
 Each impenitent person here is living in 
 the habitual violation of the law of God ; 
 his nature is essentially opposed to the per- 
 fections of his Creator ; he refuses to believe 
 in Christ for the salvation of his soul, and 
 instead of supremely loving Him he is alien, 
 ated and indifferent. Is there any impeni- 
 tent and unconverted person here, that does 
 not know these things are so ? He is living 
 in habitual violation of the laws of God . 
 his nature is opposed to the attributes of his 
 Creator j he is living in unbelief, and he 
 is alienated and indifferent towards the 
 
43 
 
 Redeemer. And for all these things, God has 
 peremptorily declared that He will punish 
 each impenitent sinner. 
 
 Men may tride respecting sin now ; but 
 this is the decision of the Almighty respect- 
 ing it. " He will render to every man ac- 
 cording to his deeds; to them that are con- 
 tentious and do not obey the truth but obey 
 unrighteousness, indignation and wrath, tri- 
 bulation and anguish, upon every soul of 
 man that doeth evil." Nay, there is not 
 any person who cherishes o?je habit of sin, 
 who wilfully and avowedly breaks 07ie law 
 of God, who must not lie under his Maker's 
 curse. " Cursed" (says the book of God) 
 " is every one that continueth not in all 
 things which are written in the book of the 
 law to do them." And therefore, says the 
 apostle, every one who is looking to justifi- 
 cation by the works of the law must be an 
 accursed creature j " for as many as are of 
 the works of the law are under the curse." 
 
 Every impenitent person here has a na- 
 ture opposed to the attributes of God. His 
 evil actions and habits spring from a cor- 
 rupted heart ; they come from a nature at 
 enmity to God. And while he retains that 
 corruption of heart, he must be exposed to 
 his Maker's wrath. Ye are, says the apostle 
 Paul, " by nature the children of wrath." 
 
 Every impenitent person here is living in 
 constant unbelief; and for that the Word of 
 God pronounces his doom. " He that be' 
 lieveth and is baptised shall be saved ; and 
 he that believeth not shall be damned." 
 Every impenitent person in this congrega- 
 tion is now alienated and indifferent towards 
 the Redeemer ; and for that the Word of 
 God declares be must be condemned. " If 
 any man love not the Lord Jesus Christ, let 
 him be anathema ;" ' Let him be an accursed 
 thing,' is the decision of God Almighty. 
 
 God has most mercifully given you, my 
 impenitent hearers, these plain warnings, 
 that while there is time you may be led to 
 escape. Thousands have heard and, be- 
 lieved them to their everlasting welfare ; it 
 has awoke them from the trance into which 
 sin had plunged them, from false and fatal 
 dreams of a happiness that never was to be 
 realised, and they havesgught happiness where 
 
 it was to be found. But there are thousands 
 more, who, disbelieving and despising those 
 warnings, are at this moment, while you and 
 I are met in peace, proving by far other de- 
 monstration than that of words, that " hea- 
 ven and earth may pass, but God's word can 
 never pass away." Oh ! that you, my im- 
 penitent hearers, may believe it in time! 
 
 II. But again ; the attributes of God, His 
 revealed perfections, no less certainly secure 
 the punishment of the sinner hereafter. 
 
 Let nee remind you, my brethren, that 
 every sin which you or I have committed, 
 has been committed against infinite obliga- 
 tions to love and serve God. I use the 
 term infinite, in the sense of that to which 
 we can assign no limit. In that sense 
 every sin, of which we have been guilt , 
 has been committed against infinite obli- 
 gations to love and serve God, because 
 it was committed against a God of infinite 
 excellence, of infinite love, and whose 
 bounties and mercies to us have been innu- 
 merable. The guilt of every such sin must 
 be determined by the obligations we were 
 under to the contrary ; and if so, the guilt 
 of each sin has been, in the same sense, in- 
 finite. It was worthy of a hatred, propor- 
 tioned to its guilt. We see that as per- 
 sons advance in holiness they increase in 
 their conscious hatred of sin; if one of our 
 fellow-creatures coult^ become perfectly 
 holy, he would have a perfect hatred of 
 every act of sin ; and those who are per- 
 fectly holy, who are perfect before God, do 
 hate it thus ; it is a part of the perfection of 
 the saints and angels of a blessed world, 
 that they do perfectly hate sin. How then 
 must it be, how ought it to be, hated by the 
 Almighty, whose infinite mind perceives it 
 in all its iniquity and traces all its conse- 
 quences? If there be an infinite guilt in 
 every sin we commit, then is it a part of the 
 perfection of God infinitely to hate sin. 
 And if He hates it infinitely, he must always 
 manifest that hatred. It would be doing 
 himself dishonour, to allow His creatures 
 to suppose that He hates it less than He 
 does. 
 
 But how shall the Almighty manifest. 
 
44 
 
 that IJe fiasan infinite Iip.tred against every 
 sin that you and 1 commit ? If He passes 
 it by, His word may declare that He hates it, 
 but His government would declare that He 
 hated it not. And He cannot— and He will 
 not— pass it by. He has shown, and He 
 will show, by his whole government, that 
 sin is " the abominable thing that He hates.'' 
 If the y\lmighty m ust thus manifest 
 against each sin the infinite hatred He really 
 feels towards it, can it be by any thing else 
 than a punishment to us infinite? What 
 less can show that God infinitely hates ini- 
 quity? And this is true of one sin. But ow 
 lives have been made up of sin ; every 
 thought, word and action in the unregene- 
 rate sinner is wholly sin ; his heart, his life, 
 his habits, his wishes, bis words, are all sin ; 
 sins innumerable load the conscience of 
 every unconverted man. And if the Al- 
 mighty must manifest an infinite severity 
 against each one sin, what must be the 
 doom of so many ? 
 
 God Almighty being holy, just and good, 
 will show this infinite hatred of sin (as His 
 good creatures do) not to some only, but -to 
 all, Forif the sins of some were punished, 
 but the sins of others passed by, then might 
 the universe infer that the Almighty hated 
 persons, and not sins. If He hates sin, He 
 hates it everywhere; and He will not per- 
 mit that dishonour to be done to Him, that 
 His creatures can suppose that there is in 
 Him anything like passion, or revenge, or 
 caprice, or partiality. If He hates sin in 
 one sinner He hates it in all ; and if He 
 manifests His hatred by the severity of His 
 judgment against one, as certainly must He 
 manifest it against all. And he changes 
 not. For could He change, then if He 
 might at one time pass by what at another 
 He punishes, might not His creatures infer 
 that He had been too severe, that there was 
 some flaw in His government, that the se- 
 verity from which He departs was not a 
 just severity? ibis would be to do Him 
 dishonour; and the universe must perish 
 before God can do himself dishonour. It 
 is of infinitely greater consequence that the 
 Almighty should be perfectly exalted, than 
 that the universe should be,- and God, I 
 
 doubt not, (I may speak it with reverence,) 
 would rather sweep away the universe, which 
 in one moment He could repair by a fairer 
 and more magnificent creation, than He 
 would do to Himself by one of the transac- 
 tions of His government the slightest dis- 
 honour ; which would be to all creation an 
 eternal curse. 
 
 God, from His own perfections, then, if 
 He be God, holy, just, good and true — 
 holiness, justice, goodness and truth binding 
 Him infinitely to hate sin — must, in the ex- 
 ercise of those perfections, attach to it an 
 infinitely severe condemnation. 
 
 Where is the sinner's hope, who lives in 
 habitual violation of the will of his Crea- 
 tor? All those Divine perfections (the 
 glory of His universe, tlie joy of His people, 
 the safety, of those who have fled to Christ 
 for refuge,) are in array against that misera- 
 ble soul, and secure his utter condemnation. 
 All of them together proclaim, that He is 
 the God "that will by no means clear the 
 guilty." 
 
 III. Again, my brethren ; we have ano- 
 ther and an independent proof that the im- 
 penitent sinner must look for a severe retri- 
 bution when he comes be.''ore the judgment 
 of his Maker, derived from the past judg- 
 ments which he has inflicted on account of 
 sin. 
 
 Often have individuals been made to ex- 
 perience the instant vengeance that God 
 takes upon iniqui'y. Under the Mosaic 
 law the provisions were exceedingly severe, 
 to mark to that people that God abhors 
 transgression. It was forbidden to light any 
 fire upon the Sabbath day, and a disobedi- 
 ent Israelite went out to gather sticks for 
 that purpose ; brought before Moses, 
 the legislator asked what must be done 
 with the oflTender, and by the express 
 command of (Jod he was stoned to 
 death without mercy. Another Israelite, 
 contending with his enemy, in the struggle 
 blasphemed the tiame of God ; there was 
 no palliation allowed on account of his irri- 
 tation. He was brought for judgment, and 
 by the express command of God he also 
 was stoned. When the army of Israel tri- 
 
45 
 
 umphed over Jericho, and one of the soldiers 
 in that successful army concealed and re- 
 tained for his use a part of the spoils, against 
 the injunction of God, he was discovered, 
 and in accordance with the will of God he 
 and all his children were stoned to death. 
 Nebuchadnezzar, in the height of his pros- 
 perity, manifested pride and exultation of 
 heart at his own greatness ; and the Lord 
 struck him with insanity. Belshgzzar, for 
 greater profaneness, saw the mysterious 
 hand-writing on the wall, which sentenced 
 him to destruction ; and he perished. Herod 
 because he received the adulation of the 
 people and gave not God the glory, was 
 instantly eaten alive by worms. Ananias, 
 when he would fain make a profession of 
 devotedness to God and give up in fact a 
 large portion of his property for religious 
 objects, still, lying against the Holy Ghost, 
 was instantly struck dead. 
 
 On many occasions God has manifested 
 His anger against sin, towards multitudes 
 at once. Pharoah and bis people opposed 
 the Divine will concerning Israel, and would 
 not let the Bond slave go free ; and their 
 great river was for ic turned into blood, 
 their land was polluted by innumerable 
 frogs, the dust of the earth became lice in 
 all their territory, innumerable swarms of 
 flies darkened their air, their cattle fell by 
 the plague, boils broke out upon man and 
 beast throughout the land of Egypt, a tierce 
 hail devastated the herbage of the field, 
 swarming locusts devoured what the hail 
 had spared, impenetrable darkness for three 
 days buried in its obscurity that guilty na- 
 tion, in each family the first-born dropped 
 down dead, and then, (when, only half con- 
 quered by the judgments of God, the 
 monarch and his army pursued the escaping 
 Israelites into the bosom of the sea) 
 the suspended waters were commissioned 
 to roll down upon the guilty host and 
 bury them in its depths. Then when 
 they proceeded on their appointed jour- 
 ney towards the promised lanu, an 
 army of Amalek came out into the heart ot 
 the wilderness to fight with Israel ; and 
 for that opposition to the Divine will did 
 God declare to Moses, '< 1 will put out the 
 
 remembrance of Amalek from under hea- 
 ven ;" and many years afterwards was Saul 
 and was David, commissioned to execute 
 this vengeance of God upon their posterity. 
 Sennacherib, among his many warlike expe- 
 ditions, invaded Israel with a vast army, 
 penetrated the heart of Judea, was approach- 
 ing the city of Jerusalem, and there ven- 
 tured on contemptuous language towards 
 God ; for which His angel was commissioned 
 in one night to destroy a hundred and eighty- 
 five thousand of his soldiers. Thus did 
 God show the vengeance, which He takes 
 upon His enemies. 
 
 iiut often too His people suffered under 
 His righteous vengeance ; and their history 
 most awfully expounds that declaration of 
 the prophet — " You only have 1 known of 
 all the families of the earth ; therefore I 
 will punish you for all your iniquities." 
 They had scarcely escaped from Egypt, 
 when, making to themselves an idol at the 
 base of that very mountain on the suuunit 
 of which the glory of God was displayed, 
 three thousand ot them were destroyed tor 
 that offence. At Taberah they murmured 
 that God did not give them flesh to eat m the 
 wilderness ; He gave it, but with it a pes- 
 tilence that consumed multitudes. Korah, 
 Dathan, and Abiram, jealous of the autho- 
 rity which God had given to Moses and to 
 y\aron, murmured against their leaders ; 
 and for it the earth yawned to devour them, 
 and swallowed them, their children, their 
 tents, and their property, and then closed 
 over them for ever ; and because the peo- 
 ple, irritated by the death of their com- 
 panions, complained again against JMoses and 
 Aaron, fourteen thousand of them lor that 
 siu died upon the spot. Again they mur- 
 mured against the manna, which God gave 
 them dally from heaven ; and fiery serpents 
 were commissioned to destroy "much 
 people of them." When they came into the 
 territory of Moab, untaught by all the dis- 
 asters ot the wilderness, they were seductd 
 into idolatry ; and for that offence iweniy- 
 four thousand of them were at oneu 
 destroyed by the plague. On one occasion, 
 when for their sins the Lord permitted His 
 ark to be carried captive into the hands of 
 
46 
 
 the enemies of Israel, it was miraculously 
 restored to that land of Israel ; but because 
 the people of Bethshemesh curiously pried 
 into that sacred ark, which God forebad to 
 be inspected, fifty thousand of them were 
 at once destroyed by His anger. And when, 
 exulting in the prosperity which faith and 
 holiness had accomplished in Israel, David 
 in the pride of his heart numbered his 
 people now rejoicing in peace and prospe- 
 rity, for that pride of heart no less than 
 seventy thousand of his people perished by 
 the hand of God. 
 
 Are not these instances enough to show 
 that God looks upon iniquity with abhor- 
 rence ? Of many of these you will ob- 
 serve, that they seem to us most trivial 
 offences ; and the visitation that followed 
 (which because it followed in fact, we know 
 to have been consistent with all the revealed 
 perfections of God) was awfully severe. 
 
 But there are some instances, in which 
 His vengeance has assumed a more awful 
 character still. We read that the men of 
 Sodom were sinners exceedingly in the sight 
 of God ; and for this, that and three neigh- 
 bouring cities were sentenced to destruction. 
 Unwarned, and without exception, did the 
 population of those four cities perish. The 
 morning dawned upon the thronging multi- 
 tudes of four flourishing cities, in a lovely 
 vale ; and the evening closed over a black- 
 ened and smoking furnace. Before that, a 
 still more awful visitation had swept the 
 human race from the world ; and millions 
 spread over the surface of the earth, offend- 
 ing against God, were all, men, women, and 
 children, by His righteous vengeance 
 involved in an awful destruction. The flood 
 swept along their valleys, invaded every hill, 
 climbed to every mountain top where the 
 shrieking transgressors were seeking to 
 escape the destruction that awaited them ; 
 and at last the earth destroyed manifested 
 that God is a God, *' that will by no means 
 clear the guilty." 
 
 But, it seems to me, my brethren, that 
 the miseries that have followed the single 
 sin of Adam pass all these instances of 
 righteous retribution. Only contemplate 
 the scene, that Eden once presented. A 
 
 being, perfect in excellence, wisdom and 
 joy ; supremely, devotedly, loving his Crea- 
 tor. That being, admitting one temptation 
 and guilty of one sin, driven from Eden, 
 his nature polluted, his posterity ruined, 
 the earth deluged by crime and sorrow ; 
 leaving to all after ages an awful memento, 
 that God abhors iniquity. And death, 
 sickness, pain, terror, sorrow, remorse', all 
 the ills that afflict humanity, are so many 
 loud voices proclaiming that God is a 
 Holy Being, " that will by no means clear 
 the guilty." 
 
 Once again ; contemplate a more awful 
 wreck, and a worst disaster yet. Think of 
 those angelic beings, that once were in the 
 presence of God, beloved and loving, 
 holy, without stain of sin, happy beyond 
 fear and beyond care, who seemed in their 
 Maker's favour to have a shield that would 
 secure them to eternity. Those angels 
 admitted sin ; those angels transgressed the 
 will of God. And " keeping not their 
 first estate" they are now "reserved under 
 chains of darkness to the judgment of the 
 great day ; " as miserable as they are wicked, 
 having no hope, visited by no mercy, 
 reserved to an eternity of horror. 
 
 What God has done, why, why, sinners, 
 should He not do again ? How can you plead 
 an exemption from the curse, that has rested 
 upon so many ? How can you hope, that 
 with clearer light and greater privileges, 
 persisting in the violation of your Maker's 
 laws, you can ever escape the vengeance, 
 which innumerable judgments have shown 
 that He will take on sin ? And if you 
 think, that peradventure these instances do 
 not apply to your condition or menace you 
 with similar ruin, remember that God's 
 Word has directed you to make this very 
 use of all those judgments, and has warned 
 you by them that you must expect to meet 
 a similar doom. "For if God spared not 
 the angels that sinned, but cast them down 
 to hell, and delivered them into chains of 
 darkness, to be reserved unto judgment ; 
 and spared not the old world, bringing in 
 the flood upon the world of the ungodly ; 
 and turning the cities of Sodom and Go- 
 morrah into ashes condemned them with an 
 
47 
 
 overthrow, making them an ensample unto 
 those that after should live ungodly ; the 
 Lord knoweth how to reserve the unjust 
 unto the day of judgment to be punished." 
 ]t is the very lesson, which God Almighty 
 would teach you by these judgments, my 
 dear hearers — that you must perish unless 
 you be converted, that the judgment that 
 has overtaken others must overtake you. 
 And in all their doom, read, I beseech you, 
 your own, unless grace shall bring you to 
 repentance and to life. 
 
 IV. But there is another fact, still more 
 awful than all— another argument still more 
 potent than these. If every other proof 
 that God will visit iniquity were lost, if 
 His Word were silent, if we otherwise 
 knew not His attributes, if there were no 
 past judgments to point at, if the world 
 were not scarred with His curse, still in 
 the cross of Christ you would read a mani- 
 festation of the wrath of God against 
 iniquity, which must reduce to hopeless- 
 ness every considerate person still living in 
 sin, or must reduce to silence at the last day 
 every sinner that will cling to delusive hope. 
 
 For, my brethren, why did Christ die? 
 You know that God is infinitely good ; He 
 has told us, that His nature is love ; the 
 infinite God "is love;" He has told us, 
 that He does not " will the death of a sin- 
 ner, but rather that he should turn from 
 his wickedness and live." Why, then — 
 why are not sinners saved without an atone- 
 ment ? Because God will manifest how 
 He hates iniquity ; because He must— be- 
 cause holinelis, justice, truth, goodness and 
 mercy require that He must— show that 
 He hates sin. For His Son Jesus Christ 
 He has an infinite love ; why did Jesus 
 Christ die ? why was not the sinner saved 
 by the mediation of the Son of God with- 
 out His death? Because the Lord would 
 show by that act, that He has a hatred 
 against sin. It is the only way in which we 
 can account for this, that the Son of God 
 has died in our stead. And if this be the 
 ■"eal account of the cross given in His 
 Word, this the moral character of that aw- 
 ful and unparalleled transaction, then I ask 
 
 ' you to consider what a proof God has given 
 I in that death, that He will punish impeni- 
 tent, unbelieving sinners. Imagine any 
 other consequences, if you please, follow- 
 ing the transgressions of men, and they 
 sink into dwarfish insignificance before this 
 awful disclosure of the severity of God's 
 justice. Imagine, for human sin, the 
 whole world swept into annihilation ; and 
 what is that to Him, who could do it at a 
 word, as by one act of His will it rose into 
 existence, and who could replace the void, 
 and not lose one among the number of His 
 worshippers, nor anything of the majesty of 
 His throne or the magnificence of His em- 
 pire? Orimagine that sinners without excep- 
 tion should be condemned to everlasting 
 sorrow, to a torture that knows no allevia- 
 tion and can find no end — without one ex- 
 ception punished thus; what would that have 
 cost the Deity ? One act of His will, and in 
 perfect justice, in consistency with infi- 
 nite holiness and infinite goodness too, 
 might that sentence have gone forth. These, 
 great as they would be, are punishments 
 following sin, not to be compared with 
 this fact, that the Redeemer died. 
 
 The heathen only saw, in the death of 
 Christ Jesus, the destruction of an unre- 
 sisting and feeble Jew. The priests saw 
 in it nothing but their triumph over Him, 
 whom they hoped to prove a mischievous 
 impostor. But angels, and devils, and 
 believers, and God himself saw in that 
 death the death of Him, the eternal Son of 
 God, by whose Almighty Word the crea- 
 tion rose, by whom that creation is sus- 
 tained—of infinite power, glory, wisdom 
 and goodness ; these beings saw Him suf- 
 fering and dying in the hands of a furious 
 populace and malignant priests, persecuted 
 by almost all, deserted by the rest ; they saw 
 the Lord of Life expiring, the Author of 
 happiness in agony, the most holy Creature 
 enduring the doom of sin ; they saw Him, 
 who had assumed human nature, not for 
 His sake, but for ours, the Substitute for 
 sinners, in an agony that is unutterable. 
 And tell me, what did they see then of the 
 hatred that God bears to iniquity ? 
 
 Now if God has shown in the cross the 
 
48 
 
 infinite hatred that He bears to sin, more 
 than by the destruction or damnation of a 
 world, I ask every impenitent person here, 
 whether he can hope that he shall escape 
 the righteous judgment of God. What ! did 
 the Saviour, when He undertook to rescue 
 us, not escape from the punishpnent due 
 to our sins? why then should any impeni- 
 tent person here escape ? If the Almighty 
 did not spare His own Son, why should 
 He spare any obdurate sinner now ? It is 
 impossible — if there were no other fact in 
 all the history of the past to tell you what 
 doom you must anticipate, my careless and 
 impenitent .hearer, this cross of Christ 
 would demonstrate beyond all question, if 
 you only had the mind attentively to weigh 
 its teaching, that it is impossible for you to 
 escape. 
 
 By all these four considerations, and by 
 others you may yourselves add to them, you 
 may answer the question in our text, " How 
 shall we escape if we neglect so great sal- 
 vation ?" You will die, my hearers, you 
 will die eternally, if j'ou are not brought to 
 Christ ; because without Him you are des- 
 titute of an atonement. You can make 
 none. I have shown you, that your innu- 
 merable sins deserve your Maker's wrath ; 
 I -have shown you, that He declares that pu- 
 nishment shall be the doom of sin ; and you, 
 in rejecting Christ, are deprived of the only 
 remedy which there is for the transgressor. 
 If the sick man refuse the only medicine, 
 that can master his menacing and growing 
 disease, how can he escape? If the drowning 
 man refuse to lay hold of -the rope, which 
 alone can save him from the mighty waters, 
 how can he escape? And believe it, the 
 sinner is seized and mastered by a worse dis- 
 ease, and is sinking in a profounder gulph ; 
 and if he refuse the medicine which the 
 Gospel oflFers.and the preservation which he 
 may find there, how can he escape? As 
 certainly as the wounded Israelite died in the 
 wilderness,if he refused to look at the brazen 
 serpent, you, impenitent sinner, must die. 
 As certainly as those, who in their scorn 
 would not enter into the only ark of safety, 
 perished when the flood at last desolated the 
 
 earth, must you sink beneath the flood of 
 your Creator's anger, from which there is a 
 refuge and you will not flee into it and be 
 safe. 
 
 " He that belie veth on the Son of God 
 hath everlasting life; but he that believeth 
 not the Son shall not see life, but the wrath 
 of God abideth on him." It is on him now ; 
 and as he rejects the only remedy, as he 
 throws aside the only hope that God has 
 offered him in the Gospel, that wrath which 
 is on him now must abide for ever. 
 
 But more than this ; by all these con- 
 siderations, you are shown, my dear hearers, 
 that if you are not in Christ you must pe- 
 rish, because you are dishonouring the only 
 Saviour of men. It is enough that you have 
 broken the law of God, that you are in ha- 
 bitual opposition to your Maker's will, that 
 all your life is defiled by sin ; but it is 
 worse than all this, that you are rejecting 
 His proffered mercy. The sins committed 
 without knowing Christ, or had there been 
 no Saviour, were enough to be your ruin ; 
 but imagine for a moment that they were all 
 forgiven, that every sin was passed by, that 
 the Lord remitted each, that He would 
 never mention against you your innumerable 
 transgressions, that the sin of an ungodly 
 heart were purged away and that all your 
 impenitence and obduracy were passed by — 
 all other sins excepting this, that you reject 
 the Lord Jesus Chv\si— tkat, that one si ti, is 
 enough to plunge each into irremediable de- 
 struction. And as certainly as the Word of 
 God has been given to us, or God himself 
 exists, it will. For if " he that despised 
 Moses' law died without mercy under two or 
 three witnesses, of how much sorer punish- 
 ment, suppose ye, shall he be thought wor- 
 thy, who hath trodden underfoot the Son of 
 God, and hath counted the blood of the 
 covenant where '.vith he was sanctified an un- 
 holy thing, and hath done despite unto the 
 Spirit of grace?" In rejecting Christ, you 
 are "trampling under foot" openly the blood 
 of the Son of God. You are " counting a 
 common thing" the sacrifice by which (pro- 
 fessedly at least) you are consecrated to 
 God ; dedicated (by being baptized into the 
 name of Christ) to the service of that 
 
4i:) 
 
 Saviour, and never reiionncing that Chris- 
 tian name but holding it to this da/, you are 
 by that consecrated to the service of the 
 Saviour — instead of which you are " count- 
 ing His blood a common thing;" indifferent, 
 alienated, unbelieving. And when the 
 blessed Spirit of God would move over the 
 darkness of your hearts and bid light shine, 
 and would bless yoiu- depraved spirits with 
 holiness and happiness, you scorn that too ; 
 you will not pray, you will not watch, you 
 will not give up sin, you will not seek His 
 favour. You reject all the love of God, the 
 Father, the Son, and the Holy Ghost. And 
 how is it possible, that you can escape ? 
 
 All the attributes of the infinite Being are 
 against you. His holiness that cannot bear 
 your iniquity, His justice which will do for 
 ever that which is right, His truth which has 
 already threatened you with destruction, 
 His goodness which makes Him hate ini- 
 quity, that mercy to others which will lead 
 Him to shield the universe against the con- 
 sequences of sin suffered to pass with im- 
 punity—all, all are against you. God is to 
 you " aconsuming fire," u hile He is to His 
 people " a Sun and Shield ;" and how— how 
 sinner ! do you hope to escape ? Can you 
 elude the Omniscient ?Can you wrestle with 
 the Omnipotent? Can you change the 
 Unchangeable? Can you outlive the Eter- 
 nal? And if God Almighty be against you, 
 the Father, the Son, and the Holy Spirit— 
 the infinitely Merciful become your enemy 
 (as alas ! when you stand before Him in 
 judgment, unpardoned and unchanged. He 
 will) — " how shall you escape, having neg- 
 lected so great a salvation ?"]fyou saw the 
 poor insect weaving its light web in the 
 month of the cannon ere the explosion burst 
 upon it, more reasonable were it to hope 
 that by those light threads it could resist 
 that explosion and drive back the ball into 
 the place from whence it came than to hope 
 that you can resist the awakened wrath of 
 your avenging Creator by any fortitude, by 
 any struggle, b/ any power which in com- 
 bination with any numbers you can hope to 
 exercise. 
 
 Oh ! then, my dear hearers, in the name 
 of God Almighty I ask you to take warning 
 
 by these considerations, which He in His 
 providence has by me addressed to you— at 
 least as far as they are agreeable to truth. 
 I beseech you by all those explicit declara- 
 tions of His word — by all those revealed per- 
 fections of His character— by all those awful 
 judgments He has inflicted, by a deluged 
 world, by flaming cities, by His own people 
 deserted and their city sacked and ruined, 
 by the death He has inflicted on numbers 
 for their sins, by the doom of the fnllen an- 
 gels— but above all, by the cross of Christ, 
 by the sight (presented to your memory at 
 least) of the Son of God weary and woutjded 
 and bufl^etted and bruised and groaning, by 
 the sight of Him who spread out His arms 
 on the cross to show you that He never more 
 would close them against the returning sin- 
 ner, by the agony He so freely endured for 
 you, by that obloquy to which he was ex- 
 posed, by that anguish which made Him bow 
 His head in death, by that piercing cry,. 
 " My God, My God, why hast Thou for- 
 saken Me ?"(" forsaking"Him in order that 
 you might never be forsaken) — by all the 
 love that passes knowledge, by all the agony 
 that passes knowledge too, 1 beseech you 
 to see that you must perish if you are not in 
 Christ, and that you may be savedif you are 
 believers in Him. From this moment, I ask 
 every careless person here, as he values his 
 soul, as he would not live to a moment when 
 inexpressible remorse shall too late take pos- 
 session of his whole being — I ask every un- 
 converted sinner here, that he at once seek 
 to escape from this " great" destruction. 
 Oh ! my dear hearers, it is certain 
 it is as certain as you live, it is as 
 certain as that we are met before God, 
 it is as certain as there is a supreme 
 Governor of the universe — you ?7ii«s^ come 
 under condemnation. If there be a God, 
 you must. And name no refuge in atheism ; 
 it will but deepen your doom. There is but 
 one escape. There is none in reason ; there 
 is none in levity j there is none in unbelief. 
 Every consideration condemns you ; every 
 hope of escape that you cherish will condemn 
 you more; every method you devise either 
 to solace your agitated spirit now or to seek 
 to escape from the Divine wrath hereafter, 
 
50 
 
 except the appointed one, will aggravate 
 your doom. There is salvation in one way ; 
 oh ! take it — take it from this night. It is 
 by believing in the Son of God. 
 
 My hearers, believe in Him. Give your 
 hearts to Christ. Give your lives and fa- 
 culties to Christ. Give yourselves up to 
 Christ without delay ; without hesitation ; 
 without reserve ; with all your heart and 
 soul. If you would stand before your Maker 
 in peace, give yourselves up to Christ. And 
 if still your hearts resist your happiness, 
 your duty, your wisdom, the only way of 
 escape from infinite wrath and infinite de- 
 spair, then low before God own the complete 
 depravity of a heart, that no motives can 
 subdue. Ask Him by His own mighty 
 Spirit to burst through every bar, that now 
 bolts your heart against Divine love. Ask 
 Him to throw open the recesses of that heart 
 
 to Himself, to come in and dwell in that 
 polluted prison-house, and turn it into the 
 temple of His own holy presence. Tell Him 
 that you wish at least that His m.erey may 
 save, that you own your ruin, that you feel 
 yourjonly hope is bound np in Christ. And 
 if yon have not relief to-night, and if you 
 have not recovery to-morrow, and if still He 
 should please that you should wait ere your 
 spirit be set free and you know the light and 
 the liberty and the strength and the holiness 
 and the mercy of the Gospel, still wait upon 
 that God, till He have mercy upon you, 
 and instead of coming only under His awak- 
 ened wrath you have found in Christ that 
 " a Man shall be as a hiding-place from the 
 wind and a covert from the tempest, <is ri- 
 vers of water in a dry place, as the shadow 
 of a great rock in a weary land." 
 
SERMON VII. 
 THE LAST JUDGMENT SET BEFORE THE UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY iMORNING, SEPT. 22, 1839. 
 
 " And I saw a great white throne, and Him that sat on it; from whose face the earth and 
 the heaven fled away, and there was found no place for them. And I saw the dead, small 
 and great, stand before God; and the books were opened : and another book was opened, which 
 is the book of life ; and the dead were judged out of those things which were written in the 
 books, according to their works." — Rev. xx. 11, 12. 
 
 As I would leave no argument unused 
 
 which I can employ, to induce those among 
 you, my dear hearers, who may have been 
 living hitherto carelessly, to seek salvation 
 in Christ Jesus, to consider it the great 
 business of your lives, and never to rest till 
 it is accomplished — fearing that there still 
 remain many, who, however impressed by 
 the solemn truths which have been brought 
 before them, are yet unchanged, and there- 
 fore in a dangerous condition— I desire to 
 bring another awful truth before you, that 
 you may be induced to prepare to meet your 
 Judge, when He shall come. This passage 
 sets before us that future judgment, in which 
 we all must stand before God ; and it is in 
 exact accordance with various other predic- 
 tions of the same great event, which we find 
 in the book of God. 
 
 The Lord Jesus Christ, in His own 
 time (and how near that time may be, none 
 of us can say,) will judge quick and dead 
 according to the Gospel of God. He him- 
 self assured His disciples when He was upon 
 earth, that He would thus come ; " The 
 Father judgeth no man, but hath committed 
 all judgment to the Son." And His apos- 
 tles contantly maintained the same great 
 truth; they were sent to testify, that it 
 is He, who has been ordained of God to 
 judge the quick and the dead, and that the 
 Lord hath " appointed a day, in the which 
 He will judge the world in righteousness by 
 that Man whom He hath ordained." That 
 judgment the apostle here brings before our 
 notice. He tells us of that second advent 
 of the Redeemer— of the great assembly 
 then gathered before His throne — and of the 
 judgment which on that occasion will take 
 place. 
 
 Let me beg each careless and impenitent 
 person here, to receive this truth with great 
 solemnity. I am sure it is calculated very 
 much to awaken them to the necessity of 
 preparing to meet the Saviour. And if God 
 grant His blessing to that consideration, pos- 
 sibly there may be some, who through the 
 influence of this truth may be led in fact 
 to prepare. 
 
 Let me first call your attention to the 
 predicted advent of our Lord. " I saw" (the 
 apostle says) " a great white throne, and 
 Him that sat on it ; from whose face the 
 earth and the heaven fled away, and there 
 was found no place for them." 
 
 Immediately after our Lord's ascension 
 to glory, two of His angels were commis- 
 sioned to announce His second advent to 
 His disciples, who grieved as they saw Him 
 taken from them into heaven. " Why stand 
 ye gazing up into heaven ?" they said ; 
 " this same Jesus, which is taken up from 
 you into heaven, shall so come in like man- 
 ner as ye have seen Him go into heaven." 
 And this the apostles instantly proclaimed 
 to the world— that the Lord Jesus should 
 again descend, St. Paul, for instance, as- 
 sured the Thessalonians, that " the Lord 
 himself shall descend from heaven with a 
 shout, with the voice of the archangel and 
 with the trump of God." He will not come 
 unattended, A glorious and celestial pomp 
 will attend Him on that occasion. " Be- 
 hold," says the apostle Jude, " the Lord 
 Cometh with ten thousand of His holy 
 ones, to execute judgment upon all, and to 
 convince all that are ungodly of all their un- 
 godly deeds which they have ungodly com- 
 mitted, and of all their hard speeches which 
 
52 
 
 ungodly sinners have spoken against Him." 
 He comes, then, attended with innumerable 
 angels, as He himself declared ; " When the 
 Son of man shall come in His glory, and all 
 the holy angels with Him." At that time 
 too His redeemed people, who have been 
 gathered into glory in past ages, will re- 
 appear with their risen Lord ; " for if we 
 believe that Jesus died and rose again, even 
 so them also which sleep in Jesus will God 
 bring with Him." ThusHewillbeattended 
 by His holy angels and His redeemed peo- 
 ple to this appointed judgment. At that 
 time His voice shall summon the dead out 
 of their graves to appear before Him too. 
 This He assured us when He was on earth; 
 " Marvel not" (He said) "at this, for the 
 hour is coming, in the which all that are in 
 the graves shall hear the voice of the Son of 
 Man, and shall come forth, they that have 
 done good unto the resurrection of life, and 
 they that have done evil unto the resurrec- 
 tion of damnation." Ail men, the quicii 
 and the dead, shall stand before the Saviour 
 then. " Behold," says the apostle St. John, 
 " He cometh with clouds, and every eye shall 
 see Him ; and they also which pierced Him ; 
 and all kindreds of the earth shall wail be- 
 cause of Him. Even so; Amen." 
 
 What a contrast, my brethren, beyond all 
 expression, will there be between the glory 
 of the Saviour then, and that obscurity and 
 shame which He consented to endure during 
 His last sufferings ! Thej/ will see Him, 
 who assisted in His persecution and who 
 brought Him to death ; but oh ! wtiata dif- 
 ferent spectacle will then be presented to 
 their sight ! When He stood before them 
 at the tirst. He was emaciated and weary 
 and worn with anguish; but now His coun- 
 tenance will be "as the sun shineth in its 
 strength." He comes no longer obscure, 
 to be despised, persecuted, and condemned ; 
 but with that glory, with which He appeared 
 before His disciples on the mount of 
 transfiguration — witii that splendour, sur- 
 passing the sun, which struck the persecutor 
 Saul convicted and trembling at His feet — ' 
 and with that glory, which made the beloved 
 disciple in the isle of Patmos " fall at His 
 feet as dead." He was then pronounced un- 
 
 fit to live; hut now will every one acknow- 
 ledge Him to be the Lord of life. When 
 He stood before them then, it was to be 
 blasphemed ; but He comes now to be uni- 
 versally adored. Then, He was dragged be- 
 fore governors and princes in chains, as a 
 criminal, to be judged and to be condemned ; 
 but now all the world will stand before 
 His judgment seat, to be tried according to 
 their works. Then, our Saviour seemed to 
 be unresisting and feeble in the hands of His 
 enemies ; but He returns omnipotent to 
 save or to destroy. Then His few and fee- 
 ble followers, afraid of the persecution that 
 would attend the confession of their faith, 
 shrunk from Him in silence ; but now He 
 will be attended with innumerable angels 
 and saints, who exult in His glory. Then 
 He heard nothing but the execration of His 
 enemies ; now all will be silent and tremb- 
 ling before yis bar. Then He bore His 
 heavy cross to Golgotha ; but now He is to 
 sit on His "great white throne." Then 
 He heard the shout of hatred — " Crucify 
 Him, Crucify Him ;" but now He will hear 
 the Hosannahs of that assembled multitude, 
 when all who are redeemed and safed by 
 Him will shout aloud — " Salvation to our 
 God which sitteth upon the throne and unto 
 the Lamb" — " Amen ; blessing, and glory, 
 and wisdum, and thanksgiving, and honour, 
 and power, and might be unto our God for 
 ever and ever." 
 
 When that awful spectacle is presented, 
 and the dead have assembled before the 
 Lord (of all ages and of all generations), then 
 as we are assured in our text, " the earth 
 and the heavens must flee away" before the 
 aivful countenance of God incarnate. At 
 that time (we are told by the apostle St. 
 Peter) " the heavens shall pass away with 
 a great noise, and the elements shall melt 
 with fervent heat, the earth also and the 
 works that are therein shall be burned up." 
 Perhaps it will rain down, from every point 
 of the fiery concave, such a deluge as once 
 pursued each fugitive in his last retreat, and 
 left the earth a solitude ; but it will be a 
 deluge of water no more. Perhaps the fire, 
 darting from every rent-up chasm of the 
 rending and reeling earth, will then sur- 
 
round each city and palace — all, men most j 
 admired and gloried in, being given to the 
 universal flame. The earth, itself, it appears 
 will be consumed, and the heavens passaway 
 with a great noise, to make way for the 
 new heavens and the new earth. So that 
 there will remain nothing to gaze on, but 
 that glittering throne— that vast assembly — 
 that awful Judge. 
 
 Let us now consider of what that assena- 
 bly also will be composed. Our text says, 
 " I saw the dead, small and great, stand 
 before God," 
 
 When our Redeemer comes. He will 
 bring before His bar all those sinners, that 
 are then found living on the earth. This He 
 has assured us, in the twenty-dfth chapter 
 of St. Matthew's Gospel; " When the Son 
 of man shall come in His glory and all the 
 holy angels with Him, then shall He sit 
 upon the throne of His glory and before Him 
 shall be gathered all nations." All, how- 
 ever ignorant or however enlightened, from 
 every part of the habitable earth, shall then 
 be summoned to His bar. But men of 
 other generations too, even to the remotest 
 antiquity, shall then have to undergo their 
 judgment ; for, as St. Paul has assured us, 
 He will "judge the quick and the dead at 
 His appearing and His kingdom." Devils 
 too— their malice defeated and their power 
 crushed — shall undergo their just judgment 
 in that day; for, as St. Jude assures us, 
 " the angels, which kept not their first estate 
 but left their own habitation. He hatb re- 
 served in everlasting chains under darkness 
 unto the judgment of the great day." Thus 
 all sinners will stand before Him — " the 
 dead, small and great." No man through 
 his insignificancy overlooked, none spared 
 for his greatness ; all brought to one un- 
 distinguished level before their Almighty 
 Judge. 
 
 Nay, brethren, you and /must be among 
 them then. We "shall all stand before the 
 judgment-seat of Christ." We shall see in 
 reality what the apostle saw only in vision. 
 And when the heaven and the earth are 
 passed, and when the throne of judgment is 
 set and the books are opened, we shall each 
 
 of us, fixing our eyes on that one spectacle, 
 say with him — " / see a great white throne, 
 and Him that sits on it, from whose face 
 the heaven andthe earth have Hed away ; 
 and [ see the dead, small and great, stand- 
 ing before God." 
 
 But that is no idle pomp, no useless 
 spectacle, be assured. It is the last scene 
 of the history of this fallen earth — the only 
 one([ verily believe) that has ever wanted 
 in its allegiance to God, and which must on 
 that account be judged. That day is the 
 dny oi judgment. "The books" shall then 
 " be opened ' — the book of God's Word, 
 the book of His memory (the " book of re- 
 membrance" as it is called in the prophet) ; 
 and the " other book, which is the book of 
 life," in which the Lord has written the 
 named of those whom He has chosen ; "and 
 the dead shall be judged out of those things 
 which are written in the books according 
 to their works." 
 
 That judgment will be, as we are told, a 
 righteous one ; it will be to " render to 
 every man according to his deeds." We 
 are assured too, that it will be a most ex- 
 tensive scrutiny, which shall then take 
 place. Actions will certainly be weighed, 
 Goi has told us so repeatedly in His Word. 
 But let us remember likewise, that then 
 an account must be given for every idle 
 word: so our Lord has solemnly declared, 
 when on earth—" I say unto you, that every 
 idle word that men shall speak, they shall 
 give account thereof in the day of judgment." 
 That scrutiny will also reach the very 
 thoughts of the heart ; for the apostle 
 Paul has thus exhorted us — "Judge nothing 
 before the time, until the Lord come, who 
 both will bring to light the hidden things 
 of darkness and will make manifest the 
 counsels of the hearts ; and then shall 
 every man have praise of God." Even 
 those thoughts that never appeared before 
 men, that were written neither on paper 
 nor on the countenance, that were never 
 known, but were marked only by the omnis- 
 cient God, shall then be brought out 
 into judgment; ''For as many as have 
 sinned without law shall also perish with- 
 
54 
 
 out law, and as many as have sinned in the 
 law shall be judged by the law, in the day 
 when God shall judge the secrets of men 
 by Jesus Christ according to my Gospel." 
 ^nd if thus actions, words, thoughts how- 
 ever secret and unknown among men, are 
 judged, so will He judge then every omis- 
 sion of duty, as well as every commission 
 of sin; the judgment of the "unprofitable 
 servant," charged with no offence, but with 
 most criminal neglect, will be — " Cast 'ye 
 the unprofitable servant into outer dark 
 ness ; there shall be weeping and gnashing 
 of teeth," The scrutiny of that day ex- 
 tends therefore to all the sins, of which man 
 has ever been guilty in his own person, 
 whether of commission or omission. And 
 then he will have to answer, further, for all 
 that he has either led others to do which is 
 evil, or all the good he might have led them 
 to do and did not. 
 
 The Judge, who will conduct that search- 
 ing scrutiny is One, from whom nothing 
 can be hidden, and from whose decision 
 there can be no appeal. He is an omnisci- 
 ent Judge ; who has noticed every sin com- 
 mitted, and from whose memory the most 
 insignificant among them has not been ef- 
 faced. He is a holy Judge ; who weighs 
 actions, not according to our fancy,<but 
 His own knowledge of theirreal criminality. 
 He is a Judge, who is true to all the 
 threatenings and ail the promises of God ; 
 who will accomplish the one in the destruc- 
 tion of the condemned, and theother in the 
 happiness of Gods people. He is an al- 
 mighty Judge ; against whom there is no 
 effectual opposition. He is an omnipre- 
 sent Judge; from whom there can be no 
 escape. He is an eternal Judge ; whose 
 power can never be exhausted. He is an 
 unchangeable Judge ; whose decrees can 
 never be reversed. And when Hecalls you 
 and me before Him in judgment, how dif- 
 ferent must then be the sentence pronounc- 
 ed on those who are His people, from that 
 which they must undergo, who are num- 
 bered amongst His foes ! 
 
 There will be a great separation take 
 place then. Now the enemies of Christ 
 and His friends are intermingled ; they are 
 
 found in the same nation, the same province, 
 the same city, the same congregation, 
 perhaps the same pew ; they are found in 
 the members of the same household, bro- 
 thers and sisters in the same family; now 
 the wheat grows mingled with the tares, 
 and now he who has not on the wedding gar- 
 ment sits down at the marriage supper, as if 
 he should share in that heavenly feast. 
 But when the Lord Jesus comes again, 
 there will be a great separation. " When 
 the Son of Alan shall come in His glory 
 and all the holy angels with Him, then 
 shall He sit upon the throne of His glory, 
 and before Him shall be gathered all nati- 
 ons ; and He shall separate them, one from 
 another, as a shepherd divideth his sheep 
 from the goats ; and He shall set the sheep 
 on His right hand, but the goals on the 
 left." 
 
 Thus separated, each one known and 
 marked, they must receive a sentence, as 
 exactly corresponding to their works. 
 
 Consider for a moment what will be the 
 sentence then pronounced upon His own 
 people. They will in that day be filled 
 with exultation, I doubt not, before even 
 their sentence is openly pronounced : for 
 the Judge is their Redeemer, their Friend, 
 who was when they were on earth their 
 Advocate with the Father, in whom they 
 were accustomed to trust, whose merit they 
 ever pleaded, whom they believed in, con- 
 fessed, followed, imitated, trusted, served 
 and loved, and now He is to pronounce 
 the sentence upon them as they stand, 
 not trembling, but assured before His bar. 
 If He is omniscient, He knows that His 
 grace made them sincere. Jf He is infi- 
 nitely holy, it is to love that purity to which 
 His grace has restored them. If He is true, 
 it is to fulfil every promise that He ever 
 made to His believing people. If He is 
 almighty, it is to execute the sentence of 
 acquittal and of blessedness, which He 
 pronounces upon them. And His eternity 
 and His omnipresence, and His unchange- 
 ableness are the shield around them for 
 ever, so that they can never again know 
 evil. Consider what will and must be the 
 sentence pronounced upon this happy 
 
56 
 
 company, when the Lord shall at length 
 come. They, when they were on earth, 
 "sowed to the Spirit;" and according to 
 His promise, they shall " of the Spirit 
 reap life everlasting." Led by His grace, 
 they did " by patient continuance in well- 
 doing seek for glory and honour and im- 
 mortality ;" He promised them in so doing 
 " eternal life," and that eternal life He will 
 then bestow. When He was on earth He 
 said, " He that believeth on Me hath 
 everlasting life;" they were led to 
 believe, and that everlasting life shall 
 now be theirs. He told them when 
 on earth, " Whosoever shall confess Me 
 before men, him will I also confess before 
 My Father which is in heaven ;" they did 
 confess Him, knew Him to be the only Re- 
 deemer, maintained His doctrines. His 
 laws. His cause before men, and now ac- 
 cording to His promise they shall be con- 
 fessed before God. When on earth they 
 knew that they were His servants and sub- 
 jects, that all that they had was His, and 
 they therefore lived to do Him service and 
 to use what they were and had according to 
 His will ; and He will now therefore say to 
 each of them, " Well done, good and faith- 
 ful servant, enter into the joy of thy 
 Lord." When on earth, they were led by 
 His grace supremely to love Him, to love 
 Him so that tbey loved each other for His 
 sake and did kindness to those whom 
 they believed to be His disciples ; and now 
 He will therefore say to each — " Come, ye 
 blessed of My F'ather, inherit the kingdom 
 prepared for you from the foundation of 
 the world ; i'or I was an hungred and ye 
 gave Me meat, I was thirsty and ye gave 
 Me drink, I was a stranger and ye took 
 Me in, naked and ye clothed Me, I was 
 sick and ye visited Me, I was in prison and 
 ye came unto Me ; verily I say unto you. 
 Inasmuch as ye have done it unto one of 
 the least of these My brethren, ye have 
 done it unto Me." Owned therefore as 
 His disciples because they loved Him (the 
 plain proof that they were His), He pro- 
 nounces them blest for ever, and will admit 
 them into His glorious presence. 
 
 This, brethren, will be ih; welcome of 
 
 His people. May you and 1 then be found 
 amongst that happy number, upon whom 
 this sentence of acquittal through His 
 righteousness, and of blessedness through 
 His merit, shall be pronounced ! 
 
 But you, my dear hearer, whoever you 
 may be, rich or poor, old or young, who 
 are still impenitent and careless— you have 
 been " sowing to the flesh ;" you have been 
 opposing the Gospel, or at least neglecting 
 it ; you have not believed in Christ, you 
 have not trusted Him, you have not served 
 Him, you have not loved Him ; and there- 
 fore, when He comes again, what can you 
 expect at His hands ? He is omniscient, 
 omnipresent, holy, true, almighty, eternal, 
 unchangeable ; and every one of those 
 Divine perfections secures your ruin. 
 Then, be assured, that all that you have 
 ever done will pass in review before your 
 Judge. Every sin you committed in thought 
 word or deed— every most secret offence, 
 which no eye saw, which man knew not, 
 which you perhaps have overlooked or even 
 forgotten— will all be brought out in that 
 day. All that you neglected to do (and 
 which because you knew it and did it not, 
 " to you it was sin,") shall in that day be 
 brought out to judgment. The influence 
 that you exerted upon others for evil, and 
 all that you neglected to exert upon them 
 for good — every social duty disregarded, 
 every social mischief wrought by you— must 
 in that day be recalled. And then every 
 aggravation of your offences will pass in 
 review too ; the mercies that never won 
 you to gratitude, the faculties you never 
 employed for your salvation, the opportu- 
 nities of hearing and receiving knowledge 
 which you wasted, the knowledge itself 
 which you possessed and which never brought 
 you to repentance, every conviction of sin 
 you trifled with and stifled, every benefit 
 which you should have used for your eter- 
 nal welfare and did not — all these things 
 will pass in review before your heart-search- 
 ing Judge ? And you cannot awswer Him 
 to " one charge of a thousand." 
 
 Alas ! my dear hearers, still impenitent 
 in the sight of the heart-searching God, 
 how will you endure in that day when your 
 
56 
 
 Judge shall pronounce His sentence upon 
 you " according to your works ?' You 
 have " sowed to the flesh ;" and according 
 to His declaration, you must " of the flesls 
 reap corruption." God, who declares that 
 He will judge each according to his works, 
 will therefore so judge you ; and as you 
 " have been contentious and did not obey 
 the truth, but obeyed unrighteousness, He 
 will render" (as He has declared) " indig- 
 nation and wrath, tribulation and anguish," 
 upon you, and upon " every soul of man 
 that doeth evil." iTou have not believed 
 in Him ; and He said, " He that believeth 
 not shall be damned ;" how can you escape 
 that condemnation ? He has said, " Who- 
 soever shall be ashamed of Me and of My 
 words, of him shall the Son of man be 
 ashamed when He cometh;"?/o?t are ashamed 
 of His Gospel, you do not maintain His 
 honour. His cause, His authority in the 
 world ; and therefore when He comes. He 
 will be ashamed of you. He has told you, 
 that " whosoever shall deny Him before 
 men, him will He also deny before His 
 Father ;"you do deny Him — by your works, 
 if not by your language — and you must alas ! 
 be denied by Him when He comes. JVow 
 you are " serving divers lusts and passions," 
 not Him ; your property, your time, your 
 faculties, are not employed to give Him 
 glory ; and when He comes again, He will 
 therefore say, " Cast ye the unprofitable 
 servant into outer darkness." You do not 
 love Him now, you do not love His people, 
 you do not for His sake (even if you do 
 from natural affection) show His people 
 kindness ; and therefore, when He comes 
 again, He will say — " Depart, accursed, 
 into everiasting fire, prepared for the devil 
 and his angels; for J was an hungred and 
 ye gave Me no meat, 1 was thirsty and ye 
 gave Me no drink, I was a stranger and ye 
 took Me not in, naked and ye clothed Me 
 not, sick and in prison and ye visited Me 
 not; verily I say unto you, Inasmuch as ye 
 did it not to one of the least of these, ye 
 did it not to Me." And beciiuse you have 
 thus shown in your whole course, that you 
 neither believed in Him, trusted Him, fol- 
 lowed Hino, served Him nor loved Him, 
 
 how can you, when He comes again, be ac- 
 knowledged to be His disciples? You 
 must be placed on the left hand ; and you 
 must receive that sentence, which all that 
 condemned company must undergo. 
 
 Oh ! my brethren, can your heart be 
 strong, and will you endure that day, when 
 you shall stand before this awful Judge ? 
 And remember, it is coming — coming 
 speedily. Perhaps, like many, you would 
 fain turn away from the importunate 
 thought ; but that is the very reason, 
 brethren, why you should let the thought 
 dwell constantly upon your hearts. To 
 "love the Saviour's appearing" is the proof 
 (as St. Paul says) that they who do so 
 shall then have " a crown of righteous- 
 ness ;" but to dread His coming, to be un. 
 willing to have that solemn scrutiny, not to 
 like the thought of standing before your 
 heart- searching Judge, is a painful proof, 
 that when that day comes, should that day 
 come speedily, you would be unprepared to 
 meet your Judge. Let me therefore en- 
 treat you rather to dwell upon that awful 
 tiiougbr. We shall all before long stand 
 before our Judge, " to receive the things 
 done in the body, according to that we have 
 done, whether it be good or bad." We 
 sh ill see that " great white throne ;" we 
 siiall see that awful Sovereign and Judge ; 
 we shall see " the dead, small and great, 
 stand before Him ;" we shall see this earth 
 in its universal conflagration ; we shall see 
 heaven and earth pass, and nothing remain 
 but that awful spectacle of an assembled 
 universe and that great central throne ; ue 
 shall see it — we shall see it soon. All the 
 thougffts of our hearts must then be passed 
 in review before the Judge. My brethren, 
 are we ready for it? If we knew that the 
 Lord Jesus would come this very day, if we 
 knew that ere the sun set again upon this 
 earth we should stand before our Lord, 
 should we '• lift up our heads with joy, be- 
 cause our redemption was come ?" 
 
 If not, and it you know you are unpre- 
 pared now, do not, my dear hearers, live in 
 that unprepared state any more. You 
 know there is only one way, by which you 
 cati ever stand in peace before the Lord ' 
 
you must be "in Christ." And you know 
 that there is no way by which that blessing 
 can become yours, except by your obtain- 
 ing a new heart through grace. You must 
 be "renewed in the spirit of your minds." 
 God Almighty must subdue that natural 
 enmity, which still triumphs over all your 
 better resolutions, and which still destroys 
 every blossoming hope ; you must, under 
 the influence of the Holy Spirit, come to 
 Christ as your only Saviour, believe in 
 Him as the only hope of a sinner ; you 
 must renounce all the rebellion of your 
 habits and your hearts ; you must be 
 brought by grace to imitate Christ and 
 serve Him on the earth ; you must ob- 
 tain such views of His cross, of the re- 
 deeming love which He has manifested, 
 that you may love Him in return, so love 
 Him as to feel your hearts drawn to all His 
 people as far as you know them to be such, 
 and "by this must all men know you to be 
 
 His disciples, that you have love one to 
 another" — that you may stand before Him 
 in peace when He comes. There is a glo- 
 rious reward prepared for those who are 
 His ; there is an awful sentence to be pro- 
 nounced upon His enemies. With God's 
 help I will set these things too before you ; 
 and I pray you to give yourselves to the 
 investigation, to open your hearts to truth, 
 to think now ere it comes of what awaits 
 the wicked and of what will crown the life 
 of the just, that when that Saviour comes, 
 the sentence (however awful) which He 
 will pronounce upon His foes may find you 
 unappalled, and the sentence of unutterable 
 bliss which shall then be pronounced upon 
 His people may be pronounced upon you ; 
 that you.my dear hearers,led by His goodness 
 to flee from the wrath to come, may in that 
 day know what it is to have had a Redeemer, 
 and what by the grace of His Spirit to have 
 been led to choose Him for your portion. 
 
SERMON VIII, 
 
 THE CONSEQUENCES OF THE LAST JUDGMENT TO THE CONVERTED 
 AND THE UNCONVERTED. 
 
 PREACHED AT ST. JOHN's CHAPEL, BEDFORD ROW, OX SUNDAY EVENING, SEPT. 22, 1839. 
 
 " When the Son of Man shall come in His glory, and all the holy angels with Him, then 
 shall He sit upon the thi-one of His glory ; and be/ore Him shall be gathered all nations. And 
 He shall separate them one from another, as a shepherd divideth his sheep from the goats ; 
 and He shall set the sheep on His right hand, but the goats on the left. Then shall the 
 King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom 
 prepared for you from the foundation of the world .-for I was anhungred, and ye gave Me 
 meat ; I was thirsty, and ye gave Me drink ; 1 was a stranger, and ye took Me in ; naked, 
 and ye clothed Me ; I was sick, and ye visited Me ; I was in prison, and ye came unto Me. 
 Then shall the righteous answer Him, saying. Lord, when saw we Thee an hungred, and fed 
 Thee ? or thirsti/, and gave Thee drink 1 ivhen saw we Thee a stranger, and took Thee in ? 
 or naked, and clothed Thee ? or when saw we Thee sick, or in prison, and came unto Thee? 
 And the King shall answer and say unto them. Verily I say unto you. Inasmuch as ye have 
 done it unto one of the least of these My brethren, ye have done it unto Me, Then shall 
 He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, 
 prepared for the devil and his angels : for I was an hungred, and ye gave Me no meat ; I 
 ivas thirsty, and ye gave Me no drink ; I was a stranger, and ye took Me not iri ; naked, 
 and ye clothed Me not ; sick and in priso7i, and ye visited Me not. Then shall they also 
 answer Him, saying, Lord, when saiv we Thee an hungered, or athirst, or a stranger, or 
 naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, 
 saying. Verily I say unto you. Inasmuch as ye did it not to one of the least of these, ye did 
 it not to Me. And these shall go away into everlasting punishment ; but the righteous into 
 life eternal."— Matt. xxv. 31—40. 
 
 Compared with that eternity into which 
 we shall all enter, it is a very little while 
 before our Redeemer will come thus to 
 judgment. " Behold," He said, eighteen 
 hundred years since — " behold, I come 
 quickly; and My reward is with Me, to 
 give every man according as his work shall 
 be." His coming is nearer still ; and if, 
 compared with the eternity to follow, it 
 was then a speedy advent, how much more 
 so now ! And when He comes, there will 
 be that separation of the good and of the 
 evil, of which we have read in this passage ; 
 and that separation will be followed by a 
 corresponding difference in the sentences of 
 each. 
 
 The two classes, you observe by this pas- 
 sage, are formed of those who loved Christ 
 and those who were indifferent to Him. 
 Those who through faith loved Him, will 
 be on His right hand ; those who in unbe- 
 lief disregarded Him, will be on His left. 
 
 Other things, no doubt, will be taken into 
 account in that final judgment ; but here 
 this one principal point in the course and 
 character of each is made prominent by our 
 Saviour, as that which shall eventually de- 
 cide the destinies of each. Let me beg you 
 to bear this point in mind — that those upon 
 whom the two different sentences are pro- 
 nounced, are those who loved Christ and 
 those who did not love Him ; and though 
 other things are worthy of the deepest con- 
 sideration respecting our conduct and tem- 
 per, at present let us limit our thoughts 
 to this. 
 
 There are two sentences here described. 
 The Lord Jesus will, when He comes again, 
 say to those who did not love Him and who 
 shall then be separated from the rest, 
 " Depart, accursed, into everlasting fire, 
 prepared for the devil and his angels." And 
 He will say to those who did love Him, and 
 who are on His right hand, " Come, ye 
 
>9 
 
 blessed of My Father, inherit the kingdom 
 prepared for you from the foundation of the 
 world." 
 
 These two sentences pronounced upon 
 believers and unbelievers, on those who 
 loved Christ and on those who loved Him 
 not, let us now proceed to examine. Let 
 us consider them attentively ; and especially 
 let me beg those among you, who know 
 that you do not love the Lord Jesus Christ, 
 or at least who ought to know it by the pre- 
 vailing course of your lives and tempers- 
 let me beseech t/ou to consider the meaning 
 and consequence of each of those sentences, 
 which shall then be pronounced on those 
 two classes. 
 
 It is a blessed welcome, that is then pre- 
 pared for all, who are real believers. 
 " Come, ye blessed of My Father, inherit 
 the kingdom prepared for you from the 
 foundation of the world." Each part of 
 the sentence is full of promise. 
 
 At that day the Redeemer will say to 
 His people, " Come." " Come!" — that is, 
 He will call them to be for ever with Him 
 where He is. In His last prayer He said, 
 " Father, I will that they also whom Thou 
 hast given Me be with Me where I am, 
 that they may behold My glory ;" the day 
 will now be come, when this shall be ac- 
 complished for them all. All who ever be- 
 lieved in Him and loved Him, all in this 
 congregration who through grace believed 
 and loved, will in that day hear Him say, 
 " Come." He will invite them then to be 
 in His presence, and to share in His glory 
 for ever. The Saviour in whom they be- 
 lieved, and in whom they had learned to 
 trust — that gracious Saviour who once 
 atoned for them and was their Advocate 
 with the Father, who bore with all their 
 provocations and sent down to them His 
 Holy Spirit to renew and sanctify and per- 
 fect them, who watched over them with 
 more than a parent's tenderness and more 
 than the faithfulness of a brother — that 
 Saviour who has given them so many mer- 
 cies even now in the time of their probation 
 —will then invite them to be with Him 
 for ever. And in His presence there will 
 
 be a joy proportioned to their excel- 
 lence and proportioned to their gratitude. 
 They will then understand and see His 
 glory ; they will then feel and estimate 
 aright His love ; and to be present with 
 Him will be — Heaven. 
 
 But since He says to each " Come,'* 
 therefore each in being admitted to His 
 presence, is admitted into the society of 
 all His redeemed people. Each Christian 
 has therefore " come to mount Zion, to an 
 innumerable company of angels, and to the 
 spirits of just .men made perfect ;" associated 
 for ever with all those who were saved by 
 grace, with the best and holiest of all 
 human beings. Heaven has been gathering 
 into its ample space the best, the wisest, 
 the most godly, the most holy, the most 
 amiable of all human beings for centuries ; 
 and to that noble fellowship will each of 
 the redeemed disciples of Christ be intro- 
 duced. Conceive the joy of dwelling in a 
 society, into which no one who is evil can 
 be iniroduced — where there is no conten- 
 tion, no passion, no jealousy, no impurity, 
 no ignorance and folly, no sighing and sor- 
 rowing any more ; the company of those, 
 whose minds are filled with intelligence 
 and wisdom, whose hearts are glowing with 
 all the holiest and best affections, who are 
 perfectly disinterested and perfectly gene- 
 rous, whom God has made stainless in 
 purity. And these will be united into one 
 great family for ever. 
 
 And then, since our Saviour is in glory 
 and reigns there, when He says to His peo- 
 ple " Come," it will be to admit them into 
 heaven itself— the place (wherever that 
 may be) where God especially manifests 
 His glory— that portion of His universe, in 
 which all the greatest wonders and triumphs 
 of wisdom, power, and love shall be dis- 
 played — a world, into which sorrow and 
 sin can never enter. 
 
 Next, He will say to them— Come, " ye 
 blessed of My Father." To be blessed is 
 to be the object of His favour and love, 
 and in receiving His favour and love to 
 be perfectly happy. " Come, ye blessed of 
 My Father," In those words we learn that 
 the disciples of Christ will then be freed 
 
60 
 
 for ever from all sorrow and from all sin. 
 In that world to which they shall then be 
 introduced, we read, " there shall be no 
 more curse." We read, again, that " God 
 shall wipe away all tears from their eyes, 
 and there shall be no more death, neither 
 sorrow nor crying, neither shall there be 
 any more pain, for the former things are 
 passed away." Happy condition ! If you 
 and I are privileged to enter upon it, we 
 shall have no more disappointment and fear, 
 no more shame and remorse, no more con- 
 tentions and jealousy, no more sickness and 
 pain, no more weariness and fatigue, no more 
 death ; for the former things will have 
 passed away. And with that exemption 
 from all evil, let us remember we shall also, 
 if we are Christ's, be introduced to the pos- 
 session of all good. Imagine what must be 
 the number and magnitude of the blessings 
 of those, who are made perfect by grace, 
 capable of the highest enjoyments, with 
 whose glory and joy the glory and the joy 
 of the Redeemer are identified (because it 
 is for His sake that they receive them), 
 and who, placed under the care of an om- 
 nipotent Parent, shall taste all that infinite 
 love and almighty power can do to make 
 them happy. Think how happy He may 
 make each of His children, if He please. 
 Think what a capacity of enjoying and en- 
 during happiness, of bearing the " weight 
 of glory," He can bestow upon each of His 
 children, if He please. Think then that 
 He loved them enough to give His own 
 Son for their sake to die, and that He has 
 made them absolutely perfect, and intro- 
 duced them into His presence ; and then 
 imagine what will be the perfect joy of 
 those, to whom Christ shall say, " Come, 
 ye blessed of My Father." 
 
 The concluding words of that sentence 
 also point to a triumphant blessedness ; 
 •' Inherit tlie kingdom prepared for you from 
 the foundation of the world." God set His 
 love on them from eternity. God has 
 found them out in their ruined condition. 
 He has blessed them by His Providence and 
 by His Spirit. He has watched over them 
 along their course. He has prepared for 
 them a place in heaven ; and He has prepared 
 
 them for it. And now they are to inherit it. 
 " Heirs of God and joint-heirs with Christ" 
 as the children of God, they shall be blessed 
 for ever. We read in Scripture, that the 
 disciples of Christ will "reign in life" — will 
 " receive a crown of righteousness" — 
 will " reign with Him" — will " reign for 
 ever and ever ;" all, expressions pointing 
 out the triumphant blessedness, which will 
 then be theirs. All conceivable accumula- 
 tion of dignities, splendours, honours and 
 enjoyments, making the proudest throne on 
 earth look dim and low, will then be be- 
 stowed upon the redeemed disciples of 
 Christ. 
 
 Oh ! my brethren, may you and I share 
 in that felicity. Let us now set our hearts 
 on its attainment. It is but a little while, 
 and it will be here. Let us seek it with all 
 the faculties we possess j with all the in- 
 tensity we can throw into any undertaking, 
 let us seek the possession of these incompa- 
 rable joys. Take care, my brethren, that when 
 the Saviour comes again, we may each one 
 hear this welcome — " Come, thou blessed 
 of My Father, inherit the kingdom pre- 
 pared for you from the foundation of the 
 world." 
 
 But let us turn now to tiie sentence pro- 
 nounced upon the other class. " Depart 
 from Me, ye cursed, into everlasting fire, 
 prepared for the devil and his angels." 
 
 A gloomy prospect, set before every soul 
 that dies without grace ! Unconverted and 
 impenitent hearers, listen to that sentence 
 again, as belonging to each. When the Son 
 of God shall come again in His glory. He 
 will say to thee — to thee, impenitent and 
 unconverted sinner ! — " Depart, thou cursed 
 being, into everlasting fire, prepared for the 
 devil and his angels." And if ever you 
 used thought at all, if ever in the course of 
 your brief existence you have been brought 
 to seriousness of mind, let me beseech you 
 now solemnly to consider whether you are 
 prepared to bear this awful judgment. 
 
 Woe to you, my poor fellow-sinner, if 
 you die without God's grace ; for you will 
 then hear the Almighty Judge say, " De- 
 part." •' Depart !" And there is hell in 
 
that one sentence. " Depart !" You never 
 believed in Him, you never loved Him, 
 you never trusted Him, you never sought 
 His favour, you never lived for His glory, 
 you never used your faculties to do Him 
 service, you never confessed Him before 
 men ; what, when the judgment comes, 
 will you have to do with Christ ? You must 
 then, if not now, be self-condemned, andfeel 
 that it will be but just to you, if He says, 
 "Depart." "Depart" from the only Being, 
 that could or would redeem a lost and 
 ruined sinner. " Depart" from the only 
 Mediator between God and man. " De- 
 part" from the only source of grace and peace. 
 " Depart" from that generous, patient, mer- 
 ciful, loving Saviour, who a thousand times 
 invited you by His Word and by His pro- 
 vidence, saying, " Come unto Me, all ye 
 that are weary and heavy laden, and I 
 will give you peace." " Depart" from Him 
 who said, " Him that corneth to Me I will 
 in no wise cast out ;" the " Friend of pub- 
 licans and sinners," the gracious Saviour 
 who never refused one returning and re- 
 pentent rebel. " Depart' from Him, who 
 will be a Saviour no more— whose mercy 
 is now turned into judgment. "Depart" 
 from Him, whom you chose to be separated 
 from while you lived, and from whom you 
 must be separated now. You meant to live 
 without Him for a time ; and now — " de- 
 part" from Him for ever. 
 
 Woe to you, my poor fellow. sinner, when 
 that day comes; for you will hear your 
 Judge say then—" Depart, accursed." To be 
 accursed is to be the object of the abhor- 
 rence and of the wrath of God, and to ex- 
 perience that punishment which His ab- 
 horrence and His wrath insure. He has 
 pronounced that curse on all who break His 
 law — '' Cursed is every one, that continueth 
 not in all things which are written in the 
 book of the law to do them ;" and you have 
 broken that law, habitually, wilfully, allow- 
 edly. He has pronounced a curse upon as 
 many as still perversely cling to self-righ- 
 teousness and do not simply trust in the Re- 
 deemer—" For as n)any as are of the works 
 of the law are under the curse ;" and you 
 have no better trust to this very day, than 
 
 your own righteousness. He has pro- 
 nounced a curse upon him, who lives and 
 dies without loving Christ— " If any man 
 love not the Lord Jesus Christ, let hinr. be 
 anathema ;" and your heart is alienated and 
 hard to this hour. And therefore that curse 
 rests upon you : dying as you are, you 
 must become ibe object of the Divine 
 abhorrence. He said to Israel of old, when 
 He charged them to be faithful to Him, and 
 told them how He would regard them if 
 they departed from their allegiance— " If ye 
 will not for all this hearken unto Me, but 
 walk contrary unto Me, then 1 will walk 
 contrary unto you also in fury, and 1 even 1 
 will chastise you seven times for your sins, 
 and I will cast your carcases upon the car- 
 cases of your idols, and My soul shall abhor 
 you." That is_ to be "accursed" — to be 
 the object of God's abhorrence, loathed as 
 a hateful thing, altogether the object of the 
 Divine displeasure, in which He can find 
 nothing that His soul does not detest. It 
 is to lie under His wrath. We are by na- 
 ture, by this corrupted depraved nature — 
 we are " by nature the children of wrath ;" 
 that is, devoted to the just and holy wrath 
 of God. What must be your condition 
 then, when the Saviour of men shall pro- 
 nounce you to be thus " accursed ?" " It is 
 a fearful thing," says St. Paul, " to fall into 
 the hands of the living God." " It is a 
 fearful thing," for a creature to be accursed 
 by the Creator ; to be cursed by the only 
 Preserver of existence, by the only Foun- 
 tain of joy ; to be cursed by the universal 
 Sovereign, and the final and supreme Judge -, 
 to be cursed;by a Being,' that is almighty, 
 omiiipresent, omniscient, eternal and un- 
 changing. What— what, my brethren, must 
 be the misery, which such a curse entails ? 
 Where can you fly from it ? How can you 
 endure it, if it comes upon you ? The mind 
 of an infinite God will never for a moment 
 be separated from you in that accursed con- 
 dition, and your mind caTi never for a mo- 
 ment forget Him. Here a thousand trifles 
 may occupy your thoughts and ingross your 
 affections ; they will be all gone there. 
 For there is no blessing left, to a being that 
 is accursed. Where can the blessing come 
 
62 
 
 from ? Not from Him ; He curses you. 
 Not from His creatures with His consent ; 
 for that would be His blessing. Not from 
 His creatures against His will ; for then He 
 were not omniscient and almighty. Where 
 can your blessing come from, if you are 
 accursed of God? It involves a loss of all 
 good for ever. All spiritual good from that 
 moment fails you. There is no Saviour — 
 no mercy — no grace — no pity — no hope — 
 no peace — when you shall lie under God's 
 curse. And all natural good must cease 
 too. Think you, He will renew the benefits, 
 you have so vilely abused ? Think you, 
 that He will give you again opportunities 
 of happiness you chose to liing away ? 
 In that world there is no more music and 
 revelry, no more business and pleasure, no 
 more "buying and selling and getting gain," 
 no more literature and refinement of man- 
 ners, no more pleasant friendships ; and all 
 the occupations, which delight men now 
 and charm them till they forget the eternity 
 that God ofl^ers to them — all this must for 
 ever be passed from those, who lie under 
 God's curse. That world you go to, will 
 be an accursed world. Each there is cursed. 
 It is a cursed soul in a cursed society and a 
 cursed region. Every object accursed. 
 Every moment of your being will be under 
 that curse. Your whole existence will be 
 plunged into that infinite and eternal curse. 
 Never, never can you be divorced from the 
 thought of an avenging Being, that has 
 cursed you — and curses you still. And 
 how can you possibly bear such a condition 
 as this ? 
 
 Woe to you, my poor fellow-sinner, if 
 you do not seek and find God's grace ; for 
 He will sentence you then to be tormented 
 in body and in soul forever. The sentence 
 to be pronounced is — " Depart, ye cursed, 
 into everlasting fire." Let me ask you to 
 follow me through some of those fearful 
 passages, with which God's word abounds, 
 to show you what is that torture of body 
 and of soul, which a condemned sinner must 
 expect to endure. It will be a torture of 
 body, as well as of soul. For our Saviour 
 thus has charged upon us to mortify every 
 sinful disposition ; " If thy right eye ofiiend 
 
 thee, pluck it out, and cast it from thee ; 
 for it is profitable for thee that one of thy 
 members should perish, and not that thy 
 vvliole body should be cast into hell. And 
 if thy right hand ofl^end thee, cut it off, and 
 cast it from thee ; for it is profitable for thee 
 that one of thy members should perish, and 
 not that thy whole body should be cast into 
 hell." Again, He charged upon His disci- 
 ples, not to fear a dying creature in compa- 
 rison of God, in the following terms ; 
 •' Fear not them which kill the body, but 
 are not able to kill the soul ; but rather, 
 fear Him which is able to destroy both 
 soul and body in hell." And what else 
 can be meant by those unspeakably ter- 
 rific images, which it has pleased Infinite 
 Wisdom to employ, to pourtray the future 
 condition of those, that die impenitent and 
 unforgiven ? "1 saw the dead, small and 
 great, stand before God ; and the books 
 were opened ; and another book was opened, 
 which is the book of life ; and the dead 
 were judged out of those things which were 
 written in the books according to their 
 works. And whosoever was not found 
 written in the book of life was cast into 
 the lake of fire." '.' The fearful and unbe- 
 lieving shall have their part in the lake 
 which burneth with fire and brimstone ; 
 which is the second death." St. John says 
 of our Saviour — " Whose fan is in His 
 hand, and He will throughly purge His 
 floor, and gather His wheat into His garner, 
 but He will burn up the chafl" with unquench- 
 able fire," He himself has told us, that 
 the tares and the wheat shall grow together 
 till the harvest ; but in the time of the har- 
 vest, the tares shall be "gathered into 
 bundles to be burned." He has told us too, 
 that if any one is a fruitless bough, though 
 professing to belong to Christ and found in 
 His professing church, that bough shall be 
 severed, and the only lot that awaits it is to 
 be "cast into the fire and to be burned." 
 He has told us, again, employing another 
 image (perhaps yet more terrific than these) 
 — " Whosoever shall fall upon this stone" 
 (meaning Himself) "shall be broken;" 
 whoever doubts, for a while disbelieves, and 
 shrinks from the Gospel, and delays coming 
 
b3 
 
 to Christ, shall on that account receive 
 severe trials ; " but on whomsoever it shall 
 fall" as an impenitent unbeliever, " it will 
 grind him to powder." Again (to ask your 
 attention to only one more passage, as aw- 
 ful as those which I have cited), " The 
 Lord Jesus shall be revealed from heaven 
 with His mighty angels in flaming tire, 
 taking vengeance on them that know not 
 God and that obey not the Gospel of our 
 Lord Jesus Christ, who shall be punished 
 with everlasting destruction." Now^ weigh 
 all these passages ; put them together, and 
 ask yourselves what is the least that they 
 can mean. Remember these expressions 
 have been selected by Infinite Wisdom — 
 that He has pronounced them, who knows 
 the whole of the future and who has not 
 used one word in vain ; and what does He 
 mean to aimounce to sinners in this world 
 by these terrific passages ? 
 
 They seem to me to assure us, that the 
 torment of sinners in that state will be uni- 
 versal. For what else can be meant by 
 being plunged into " a lake of fire," than 
 that every part of the being is immersed in 
 torment— body and soul? And what pari of 
 the chafl^is not exposed to the " unquench- 
 able fire ?" What is it to be " everlast- 
 ingly destroyed," if not to have the whole 
 being suffering under the wrath of God ? 
 Memory will then torture the unhappy soul 
 with the recollection of all that is lost and 
 all that might have been attained ; the 
 fancy will torture the soul with the antici- 
 pation of worse, for ever and for ever ; the 
 understanding will torture the soul, by com- 
 prehending much of what God is and of the 
 justice of the sentence then pronounced ; 
 conscience will torture the soul, by making 
 the sinner feel, in the midst of the ravings 
 of despair and blasphemy, that God has 
 treated him rightly. Every part of the soul 
 will be an inlet then to misery. Body and 
 soul will be tortured under the Infinite 
 Avenger. 
 
 What do these passages tell you, my 
 careless hearers, but that that punishment 
 will be absolutely intolerable ? A man can 
 defy torment here ; I believe that a coura- 
 geous man may defy any torment here ; be- 
 
 cause, when torture passes a certain inten- 
 sity, the body escapes by dying. And cri- 
 minals and slaves and martyrs have in num- 
 bers shown that the mind was unconquered 
 by the agony that destroyed the body, and 
 so escaped. But then the mind remained 
 unconquered because the body died. But 
 if the body be immortal— but if the body 
 be capable of enduring any anguish — fAen 
 can the soul remain unconquered in its 
 torture ? These passages tells us, it can 
 not. The body will live ; and the soul 
 will be tortured — absolutely crusAerf — under 
 the weight of the insupportable wrath of 
 God. To be plunged into "a lake of fire ;" 
 can the soul bear it? Could the body bear 
 that torture ? and if not, does it not mean 
 that it is a torture insupportable to the soul f 
 Could the chaff bear " unquenchable fire ?" 
 and can the soul bear a torture analogous 
 to it ? What less is meant by lying under 
 the wrath of Jesus Christ, the liamb of 
 God, as the insect crushed under the fallen 
 rock ? " It will grind him to powder." 
 What else is meant by being " punished 
 with everlasting destruction ?" Conceive an 
 insect crushed under a fallen rock, but re- 
 taining still consciousness and feeling. It 
 is the idea of a lost soul — in which there is 
 no fortitude, no strength, no consolation, 
 no hope, and yet the being cannot die. Oh ! 
 brethren, do not meet it. Do not try in 
 your own persons what is meant by being 
 like chaff in the " unquenchable fire" — like 
 an insect under the fallen rock — like a 
 creature destroyed, and yet existing. " Ever- 
 lasting destruction !" If there were any 
 strength to bear, if there were any consola- 
 tion left, if there were any hope at any 
 period of time of living into bliss, then you 
 could not say the being was destroyed ; all 
 this therefore is gone, and the soul must 
 sink down unresisting under an insupporta- 
 ble weight of wrath. Conceive that there 
 was only some comparatively trivial punish- 
 ment ; imagine that any one of us were 
 sentenced, through the poor remainder of 
 our existence on earth, to lie on a bed of 
 fire in some such furnace as that contrived 
 by the furious tyranny of Nebuchadnezzar 
 for the three youths that opposed his arbi- 
 
64 
 
 trary decisions j imagine that only for the 
 rest of time we were sentenced to lie upon 
 that bed of fire — not to escape, as the 
 martyr, by dying, but to suffer on— and that 
 we knew it was to begin this night; how 
 would the spirit sink (of most at least) 
 under a disaster felt to be insupportable ! 
 But what is this to the wrath of God, who 
 can inflict as much of agony as He will — 
 who can give to the creature as much 
 strength to bear as He will — who can make 
 it endure, and yet fake away all courage, all 
 fortitude, all hope — crush it, while it lives? 
 
 And do you thii.k, my brethren, that God 
 will not do so? He is " holy and just and 
 good ;" and holiness, justice, and goodness 
 demand that He shall let the universe at 
 length see what an infinite enormity there 
 is in a creature disregarding His will, tri- 
 fling with His love, scorning His invita- 
 tions ? Do you think it seems too bard for 
 a creature to bear ? Has not the Lord Jesus 
 Christ died on account of sin 1 There was 
 a penalty for sin, which makes every thing 
 else seem small. The eternal ruin I de- 
 scribe, though it were depicted in language 
 far more emphatic, could not equal this — 
 that God's own Son has died. And if you 
 have seen Christ die that God might testify 
 His hatred of sin, think not that any endur- 
 ance is too heavy or more than it deserves, 
 for an impenitent rebel against the majesty 
 of God, a creature alienated from infinite 
 goodness, a creature disregarding infinite 
 obligations to love and serve God. 
 
 Alas ! my brethren, this is not all that 
 Christ will declare to be the doom of the 
 wretched transgressor at that day ; He will 
 add — " Depart, ye cursed, into everlasting 
 fire, prepared for the devil and his angels." 
 A dismal society ! yet it is all that the sin- 
 ner can expect, after he has laughed and 
 trifled through this solemn and brief exist- 
 ence. A dismal company ! to be shut up 
 with those, absolutely depraved, unutterably 
 malignant ! Yet this is the only prospect 
 before every sinner here. In that " lake of 
 are" where the sinner shall be plunged, we 
 read, the devil also (now their tempter, and 
 then their torturer,) shall be plunged too. 
 Shut out from the presence of good, with 
 
 all that was most base, most malignant, 
 most revolting, most estranged from virtue, 
 most dead to all generosity, most utterly 
 hateful here; shut up in that society for 
 ever — to torture and be tortured— to shrink 
 from solitude because there is an Almighty 
 Avenger there, and then in society only to 
 listen to mingled groans and blasphemies— to 
 witness the ravings of useless remorse, and 
 to see the malignity of beings that can only 
 hate ! Alas ! alas ! 1 know not what better 
 than this is before each man, woman, and 
 child in this congregation, that dies impe- 
 nitent. 
 
 My brethren, let me entreat you in God's 
 name, not to disbelieve this ; because you 
 will disbelieve it against evidence. God 
 has spoken it ; and He will make it true. 
 If you disbelieve (as possibly some one 
 here may), you disbelieve — why? not be- 
 cause God has not said so, for you can see 
 that He has explicitly declared it ; not be- 
 cause the holiest and most enlightened upon 
 earth do not believe it— ask them and they 
 will tell you they do ; why will you disbe- 
 lieve (if you can disbelieve)? Because you 
 are familiar with sin, and it has lost its 
 atrocity in your sight; because you love it, 
 and it seems fair; because your heart is 
 alienated from God, and you cannot feel 
 His goodness; because you never weigh, 
 with a candid unbiassed mind, the obliga- 
 tions under which you are laid to love Him. 
 The heart is the source of the unbelief, if 
 you disbelieve ; and therefore unbelief will 
 be your ruin. " He that believeth not the 
 Son of God shall not see life, but the wrath 
 of God abideth on him." If you do not see 
 that in your condition you deserve eternal 
 ruin, a ruin which can only be taken away 
 by Jesus Christ, it is because you are liv- 
 ing in total alienation from God ; and that 
 unbelief must be your destruction. 
 
 Disbelieve it not, my hearers ; because, 
 if you do, that disbelief will seal your doom. 
 It may prevent you from praying, it may 
 hinder you quitting your sins ; but it never 
 can serve as an excuse, when you stand be- 
 fore God. If the murderer says that he 
 doubted whether the law would visit mur- 
 der, is he the less punished for that crime ? 
 
65 
 
 And though you, against all that God has 
 said, choose to doubt whether a punishment 
 like this shall be inflicted, the law of God 
 will take its course. 
 
 Do not say, 'This is too hard for one, who 
 has not done so very wrong, and I cannot 
 think a merciful God will inflict all this 
 awful penalty on me.' Alas ! my brethren, 
 you cannot show reason why He should nor. 
 As you disregard Him, he may disregard 
 you. As you are alienated against Him, 
 He ought to be alienated against you. And 
 He icitl. And to have the wrath, the dis- 
 pleasure of an infinite God, r.iust secure 
 some miseiy like this. 
 
 Disbelieve it not, my hearers, or 3'ou will 
 one day prove its truth by experience. Un- 
 belief will only hasten and aggravate your 
 doom. You may not believe now ; but 
 for that unbelief you will/ee/. And then, 
 then alas ! it is too late to find out that 
 God's Word must stand. 
 
 Do not, my dear hearers, say, that if this 
 belongs to others, it does not belong 
 to you. No doubt each sin shall have 
 its proper punishment ; no doubt in 
 the eternal world there will be a nice discri- 
 mination between character and character ; 
 but simple unbelief, the simple want of love 
 to the Lord Jesus Christ is that which 
 shall bring this sentence, and therefore it be- 
 longs to you, whoever you are, if unchanged 
 by grace. If I address any here, that are 
 immoral, profane, openly ungodly, living to 
 do mischief in the world, alas ! their doom 
 will be heavier yet than that of others ; but 
 you, my dear hearers, who are moral and 
 upright and generous and gentle, but who 
 are still unbelievers in the Lord Jesus 
 Christ, vvh J have never been led by grace so 
 to believe in Him that you love Him — I 
 tell you in the name of God, this lies before 
 you. It is Uyov, tbisword is addressed now ; 
 upon youy unless you change, that sentence 
 must be pronounced, " Depart, accursed, 
 into everlasting fire, prepared for the devil 
 and his angels." 
 
 Do not think, my dear hearer, you can } 
 possibly escape. How should you escape ? 
 For I ask you, Can you deceive the Om- I 
 niscient, or make Him suppose that you are j 
 
 other than you are ? Can you overcome 
 the Supreme? Can you resist the Al- 
 mighty? Can you flatter Him into a milder 
 sentence? Can you hope to make atone- 
 ment in the unseen world ? Can you ex- 
 pect that others should do this for you ? 
 Do you hope to be overlooked among the 
 multitude of transgressors ? Then He were 
 not omniscient. Do you think that He can 
 change? He were not then unchangeable. 
 Do not suppose that in that world you can 
 possibly hope to mitigate His anger; for 
 " God is not a man that He should lie, nor 
 the Son of Man that He should repent." 
 There is no passion, no cruelty in His sen- 
 tence ; else it might be changed. A man 
 might change ; but this comes from infinite 
 wisdom, holiness, goodness— in accordance 
 with perfect love ; and you will understand 
 it then, though you may disbelieve it now. 
 And do not hope that you can outlive this 
 awful sentence, and that there comes some 
 blessed time of rest afterwards. Oh ! bre- 
 thren, we can find no sentence in the Book 
 of God to give us that hope. I shall have 
 to bring that awful thought before you ; we 
 can find no word to give you the hope that 
 you can outlive that sentence, if it is once 
 pronounced upon you. It lasts for millions 
 of ages ; it lasts for ever ! 
 
 Oh ! my brethren, I beseech you, do not 
 with your eyes open rush upon this doom. 
 Do not let the thought of it pass from you. 
 Would to God it might be present with you 
 in every waking hour, till you come to 
 Christ. Forget it ! go on and live quietly 
 in your sins ! laugh on amid the amuse- 
 ments of life, or occupy your whole soul 
 with its cares ! — and where then is the hope 
 for you ill eternity? No ; fasten it to your 
 hearts; let the thought of this awful sen- 
 tence, this doom of the transgressor, be 
 deeply buried in your hearts, never more to 
 be removed till it compels you to come to 
 Christ. For if you believe it all and think 
 on it constantly, I trust that God will so 
 bless it to your souls, that it shall sweep 
 away all the obstacles to your salvation, that 
 you shall reject every bribe that sin oflfers, 
 and brave all the scorn and contempt which 
 a follower of the Lord Jesus Christ may 
 
66 
 
 meet with here, that every hindrance may 
 seem to you as the ropes that bound the 
 arms of Samson, from which he broke as 
 from a thread, and that you may rise from 
 that lethargy and death-like sleep into which 
 sin has plunged you, to seek an interest in 
 the Son of God. Oh ! that God himself, 
 the only Being that can change the obdu- 
 rate heart of man, may thus work effectually 
 in you. Often as you have resisted appeals, 
 you may resist them still ; the voice of man 
 may reach your ears, but it cannot reach 
 your mailed and steeled hearfs ; God only 
 can do that. And may He, while I tell you 
 of that doom which certainly awaits the un- 
 godly, so penetrate those hearts, that whe- 
 ther you be old or young, whether you be 
 immersed in the pleasures or in the occupa- 
 tions of this world, you may feel that Christ 
 Jesus is an absolute necessity to your souls 
 — feel it an overwhelming need that you be- 
 come real Christians— and not content with 
 
 what is called religion in the world, seek 
 to find in the grace of Christ your security 
 and your peace. Oh ! brethren, dwell on 
 these thoughts, I beseech you. Let them 
 carry you instantly to prayer. Do not let 
 them depart from you till they have brought 
 you to Christ — till you feel conscious that 
 through His grace you love Him, you have 
 chosen Him, you are ready to serve Him all 
 your days, you will confess Him before a 
 hostile world, you are ready to live to His 
 glory — till you feel that you love Him with 
 a surpassing love, and could trust a thousand 
 souls (if you had them) to all eternity to 
 His faithful keeping, (jod himself grant it to 
 every unregenerate soul here ; that all these 
 awful curses may be turned into blessings, 
 and that you may feel it a mercy and a joy, 
 that you learned in time that there was such 
 a contrast between, the doom^of the Tunbe- 
 liever and the^ portion of the believer in 
 Jesus. 
 
SERMON IX. 
 THE ETERNITY OF THE DOOM PREPARED FOR THE UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, SEPT. 29, 1839. 
 
 *' And these shall go away into everlasting 
 — Matthew xxv. 4-6. 
 
 Whenever an ungodly person is assured, 
 that if he is not converted he must be eter- 
 nally miserable, he is strongly disposed to 
 disbelieve that statement. Deeming that he 
 does not deserve such a punishment, he 
 cannot think that God will actually inflict 
 it. For this he can allege various reasons ; 
 and these serve to convince him, either that 
 (remaining as he is) he will not be punished 
 at all hereafter, or that he must look for 
 annihilation and thus will cease tosuffer, or 
 else that after having sufl^ered a just punish- 
 ment for his ungodliness be will at length 
 be restored to the Divine favour. 
 
 I wish, my brethren, I could see proof 
 that either of these suppositions were true 
 and right and agreeable to the will of God, 
 For there is no charm in the idea of a 
 fellow-creature suffering for ever and for 
 ever; it would be most agreeable to the 
 feelings, if it could be shown that there is no 
 such gloomy prospect before sinners. But 
 if all this is imagination, and the truth is a 
 great deal too plain to be mistaken that 
 sinners must suffer in the next world eter- 
 nal misery, it is far better to ascertain the 
 truth now, than when it is too late. I 
 wish that there were no such thing as sick- 
 ness and sorrow in the earth ; I wish I 
 could say that there were not in this eity 
 any that were suffering from the want of 
 clothing or of food, that there were none 
 sick, that there were none distracted with 
 sorrow ; but to deny these things would not 
 give them the least respite from suffering, 
 and might prevent others from attempting 
 to relieve them. And if in like manner 
 there is too sure evidence that the sinner 
 will eternally suffer, to deny its probability 
 may hinder others attempting his conver- 
 sion and may encourage him in sin, but it 
 will not diminish in the least the amount of 
 that suffering to which he is hastening. 
 On the contrary, to be assured of it, to be 
 
 punishment; hut the righteous into life eternal," 
 
 perfectly convinced that such is the only fate 
 reserved for him (remaining impenitent), 
 may awaken many a sinner now careless 
 and indifferent to a concern for his soul, and 
 may lead him to secure (while it is possible) 
 that eternal life, which Christ died to give 
 to His believing people. 
 
 On this account I now assure you, my 
 fellow-sinner, whoever in this congregation 
 remains still impenitentand unbelieving,that 
 you have nothing to look for but eternal 
 misery ; and all the arguments which you 
 urge, to persuade yourself that you have 
 not so fearful a doom to expect, are wholly 
 delusive. I tell you on the authority of 
 God, 1 tell you on the most certain evi- 
 dence, that you (remaining unconverted) 
 have nothing to look for, after this short life 
 is past, but a misery which is eternal. 
 
 You ought not, my unconverted hearer, 
 to need any other proof of that, than the 
 words of this one passage of Scripture. 
 They ought to be quite enough to convince 
 you, that you have nothing better to look 
 for, remaining as you are. " These shall 
 go away into everlasting punishment." But 
 because the doctrine is of extreme import- 
 ance — because sinners are so much dispos- 
 ed, if possible, to evade the proof of it — 
 1 shall proceed to examine it more particu- 
 larly. I will first answer those objectiojis 
 to it, which may arise in the minds of per- 
 sons in this congregation, who are still un- 
 converted ; and I will then show you the 
 scriptural evidence, which there is, to esta- 
 blish this truth ; praying God that He may 
 open your minds to conviction, that He mjiy 
 fasten there for ever the trutli of which you 
 may be convinced, and lead you to seek, as 
 becomes those wiio are rational and ac- 
 countable beings, for an escape from this 
 dreadful end. 
 
 First ; amoug the various ■objections. 
 
68 
 
 which possibly you, my fellow-sinner may 
 urge to the idea that you shall meet eternal 
 misery hereafter, may be this — that you 
 think your sins are not great enough to de- 
 serve it. 
 
 But let me remind you, that the Al- 
 mighty may judge of sin very differently 
 from what you judge of it. You are still 
 unholy, and therefore cannot see the defor- 
 mity of unholiness ; but God is infinitely 
 holy, and therefore sees it. You love your 
 habits of sin; but God infinitely hates 
 them; you cannot therefore condemn them, 
 but He therefore does. You have very 
 imperfect views of the obligations under 
 which you are laid to serve and love God, 
 because you are alienated from Him by na- 
 ture; but God estimates those obligations 
 aright ; you see only the present ; but the 
 Almighty can trace the consequences of 
 each sin through long years, nay, ages to 
 come, and therefore judges of those sins 
 far otherwise than you do. And as 1 have 
 shown you already that the guilt of sin is 
 to our understandings infinite, and that it 
 therefore deserves a punishment which is 
 corresponding to itself — and as the sinner 
 is finite in capacity, and the only infinite 
 punishment which he can suffer is an eter- 
 nal one — he must therefore in consequence 
 of the desert of his sins look for a punish- 
 ment which is eternal. If a single habit of 
 iniquity brings a person under the Divine 
 curse, as the Word of God assures us when 
 it says, " Cursed is every one that continueth 
 not in all things which are written in the 
 book of the law to do them," what think 
 you must be the desert of those innumera- 
 able sins in thought, word, and deed, which 
 have defiled your own existence ? 
 
 Perhaps you may say, that it is incon- 
 ceivable, that sins which have been com- 
 mitted through a few days or years can de- 
 serve a punishment so boundless and 
 endless ; to punish the sinner of a day with 
 eternal ages of anguish, seems to you too 
 great to be just. But let me ask you whe- 
 ther we are accustomed upon earth, to mea- 
 sure the punishment of offences by the time 
 which they took in the commission, A 
 man may spend a week or a month in writ- 
 
 ing some foolish libel ; and another may 
 spend five minutes in murdering his child ; 
 do you think that the libeller deserves the 
 same punishment as the murderer, though 
 the one spent but five minutes on his crime 
 and the other perhaps as many weeks ? The 
 patriarch Abraham, we have reason to be- 
 lieve, continued for some time in a prevari- 
 cation respecting his wife ; and the apostate 
 Judas originated and matured his treachery, 
 and brought it to its close, in a few days ; 
 who will suppose, that the patriarch Abra- 
 ham deserved the same doom with the 
 traitor Judas?— yet the one was long in the 
 commission of his sin, and the other com- 
 mitted his speedily. In fact the time which 
 is taken in the commission of sin, never de- 
 termines its punishment ; it is its atrocity, 
 by which that is determined ; and as w e 
 have seen that the guilt of transient sins 
 may be infinite, therefore the punishment 
 of those transitory sins may be eternal. 
 But in truth, the whole supposition is mis- 
 take. The sin to be punished is not transi- 
 tory, but as eternal as the punishment itself. 
 For when the sinner reaches that unseen 
 world, destitute of all good example, with- 
 out all means of grace, shut up in a place 
 of torture, in the presence of an avenging 
 Deity, he will sin on ; he will sin worse 
 than before. And therefore, if sin is per- 
 petually renewed, the desert of punishment 
 must be perpetually increasing; and to ho[)e 
 that he shall not suffer eternally because he 
 only sinned through the few years of life, is 
 to rest on a mere delusion. 
 
 But perhaps, my unconverted hearer, you 
 may think that your frailty will be an ex- 
 cuse when you stand before your Judge, 
 and that considering under how strong in- 
 ducements you were placed to sin and your 
 little strength to resist them, He will not 
 be " extreme to mark" what you have done 
 amiss. 
 
 But let me ask you, what is the charac- 
 ter of that frailty. Does it mean any thing 
 more than this — that you neither believe 
 God, nor love Him ? For if you did believe 
 in God and if you did love Him, would you 
 be frail then? When Moses believed God 
 
69 
 
 so much, that he was willing to renounce 
 the pleasures of a court and the prospects 
 of a prince to "endure affliction with 
 the people of God," " esteeming the 
 reproach of Christ greater riches than the 
 treasures in Egypt," was he infirm — was 
 he frail ? And when Abraham so believed 
 God, that under circumstances of unparal- 
 lelled trial he did not for a moment hesitate 
 to offer up in sacrifice to God his only and 
 well-beloved son, did he manifest frailty ? 
 And when Noah, amidst the scorn of a 
 whole world, persevered for a hundred and 
 twenty years In declaring that the deluge 
 was coming, and in preparing at an enor- 
 mous sacrifice of time and property that 
 great ark which was to save his family, was 
 he frail ? Faith, if it were in lively exer- 
 cise would accomplish in each one here 
 what it wrought in them. It has just the 
 same power to make strong and steadfast in 
 duty now, as it had then. And therefore 
 if any one cannot sacrifice sin as Moses did, 
 and cannot give up the heart and life and 
 all to God as Abraham did, and cannot 
 endure the ridicule and scorn of the world 
 as Noah did, it is because they have not the 
 faith of Moses and of Abraham and of 
 Noah ? And do you conceive that the 
 absence of that faith will be a justification 
 for sin ? Who amongst us would venture to 
 plead, before his omniscient Judge, when 
 be comes to take bis last trial before Him 
 — ' I did not believe Thee, and I would 
 not love Thee ; therefore I trampled on 
 Thy laws, defied Thy wrath, and trifled 
 with Thy threatenings ; and now therefore 
 forgive me ?' Do you conceive that such a 
 plea as that will be then of avail, when it 
 can be said in return — ' Why did you not 
 believe ? why did you not love ; why was 
 all the mercy, with which you were sur- 
 rounded throughout your life by the good- 
 ness of God, unable to draw that revolted 
 heart back again to its allegiance ?' 
 
 Perhaps you may say, that though you 
 may deserve even eternal misery , yet God is 
 far too merciful to inflict it — that He pities 
 your misery, if He hates your sin — and yon 
 cannot conceive, that God, who h:is given 
 
 in His Word such descriptions of His abun- 
 dant mercy, can sentence you to be eternally 
 miserable. 
 
 The mercy of God is indeed unspeakable. 
 Good proof has every sinner here received 
 of it through all his days. He has given 
 you many hours of happiness ; He has sent 
 a Saviour to rescue you from misery ; He 
 has clearly pointed out to you the road to 
 happiness ; and notwithstanding all your 
 long and desperate rebellion. He is this day 
 as ready to receive, pardon and bless you, 
 as when you first entered on your course of 
 sin. He is merciful beyond all expression. 
 But be sure of this — it is not a weak and a 
 foolish mercy, that cannot exercise a just 
 severity when that severity is required. He 
 has Himself assured you of it ; in a pas- 
 sage in which He dwells upon His own com- 
 passion and kindness, He assures you that 
 you must not expect from Him a mercy 
 that is weak and foolish ; "The Lord passed 
 by before Moses and proclaimed, The Lord, 
 the Lord God, merciful and gracious, long- 
 suffering and abundant in goodness and 
 truth, keeping mercy for thousands, forgiv- 
 ing iniquity and transgression and sin, and 
 that will by no means clear the guilty." And 
 therefore to hope in a mercy other than that 
 which God has offered to you, in another 
 way and upon other terms, is only to nou- 
 rish a hope that must disappoint you as the 
 rest. 
 
 God is so merciful, that at this day He 
 offers you a full and a free forgiveness, a per- 
 fect and everlasting salvation, in His Son ; 
 but if you reject that salvation, and live and 
 die impenitent, my unconverted hearer, you 
 must look for justice, and not for mercy. 
 Why else did the old world perish ? Why 
 else did Sodom and Gomorrah burn ? Why 
 else was Pharaoh drowned in the depths of 
 the sea ? Why else did God so judge His 
 offending people ? Why else have the devils 
 been condemned to hell ? Why else is there 
 such intense and wide-spread misery in the 
 earth at this day ? Why else did God 
 incarnate die ? God is holy; and He will 
 make the world to know it. God has an 
 infinite hatred of sin ; and He will force 
 mankind to believe it. God is merciful, it 
 
70 
 
 is true; but at whjitever cost, God will root 
 out active iniquity from this universe. At 
 whatever cost, He will repel the actings of 
 that obdurate rebellion, which now rages 
 throughout the earth. 
 
 Do not therefore hope that the mercy of 
 God will be any shelter to you then, if you 
 despise His mercy now. That mercy is not 
 in the least opposed to the sinner's condem- 
 nation. Nay, for aught you can tell, that 
 mercy may even ensure the sinner's condem- 
 nation, liisten how the Lord in the 136th 
 Psalm inspired His servant to magnify His 
 mercy. "Oh ! give thanks unto the Lord, for 
 He is good : for His mercy endureth for 
 ever. To Him that smote Egypt in their 
 first-born : for His mercy endureth for ever. 
 And brought out Israel from among them ; 
 for His mercy endureth for ever. But over- 
 threw Pharaoh and his host in the Red 
 sea ; for His mercy endureth for ever. To 
 Him which smote great kings ; for His 
 mercy endureih for ever. And slew famous 
 kings ; for His mercy endureth for ever.'' 
 If it was mercy, that determined the death 
 of Pharaoh and the Canaanites, mercy to the 
 universe may demand the eternal death of 
 the sinner. We only^ee a part of the wide 
 dispensations of God ; but He may see, 
 that just as mercy to His people required 
 the death of those transgressors, so the 
 eternal death of the sinner may be mercy to 
 the universe. 
 
 But perhaps you think it inconceivable, 
 considering that there are such vast num- 
 bers who are as criminal as yourself (per- 
 haps more so), that God should take ven- 
 geance upon all these. 
 
 Now, my dear hearers, numbers have 
 nothing to do with the final decision God 
 will make. You may depend upon it, that 
 at the last day you will be judged apart, just 
 as though you were the only sinner in exist- 
 ence. What dettraiines the last judgment 
 is the amount of guilt, and not the numbers 
 of the guilty. Consider how extraordinary it 
 were,if a nation should allow the wild beasts 
 or the noxious vermin to remain with im- 
 punity, just because they swarmed in their 
 forests and in their houses. And just as 
 
 foolish a reason is it, for a sinner to hope 
 that he shall escape the wrath of God 
 because there are many sinning as he does. 
 Alas ! the numbers of the transgressors 
 do but argue the more for the Divine 
 severity, because they show how fatally sin 
 propagates and perpetuates itself, and what a 
 contagion has sprung up in the univerfce, 
 which may spread — who can tell how widely? 
 If sin has the fatal power, which tlie 
 numbers of those living in rebellion against 
 God prove that it has, then on that account 
 it deserves the greater severity from your 
 Maker and Judge. 
 
 Perhaps, driven from these hopes, you 
 may take refuge in one other desperate 
 supposition — that if at last you should come, 
 as the just consequence of sin, to endure the 
 pains of hell, those very sufferings may 
 make you weary of sin, draw you beck to 
 God, and restore you to His favour — that 
 if you must suffer, yet after some limited 
 duration of punishment, your soul being 
 purified and reclaimed to God, you shall 
 join the hosts of the blessed for ever. 
 
 It is an utter delusion. It is a hope, that 
 will totally disappoint the miserable crea- 
 ture that trusts in it. Converted by hell ? 
 Who ever was taught to love by suffering ? 
 There is no tendency — not the slightest 
 tendency— in the pains of hell, to convert a 
 single soul. One half hour of that aw(ul 
 suffering — nay the very sentence that con. 
 signs you to it — nay, the first moment after 
 you escape from the body and find out your 
 condition — I do not doubt you will be com- 
 pelled to loathe the gains and pleasures of 
 sin, and to curse yourselves il you continue 
 in the folly of committing it ; but to be con- 
 vinced of the folly of sin and to loathe its 
 gains, is not to be converted to God. Judas 
 very soon found out the miserable choice 
 that he had madej Judas felt a positive 
 detestation of that sum of money, for which 
 he bad betrayed his Lord, and went andea<t 
 it down in the temple in abhorrence ; but 
 did Judas repent ? was Judas converted ? 
 did he ever seek and find mercy ? His heart 
 was obdurate to the last. And so may you, 
 if ever (which God forbid ! ) one among you 
 
71 
 
 should come to the sufferings of the lost, be 
 very speedily convinced of the unutterable 
 folly of having lived as you did in impeni- 
 tence ; but there is not the slightest ten- 
 dency in that conviction, to bring you back 
 to God. Did ever the felon learn to love 
 his judge, because he was sentenced by him 
 to execution ? Did ever the tortured wretch 
 love the torturer? Do you think, that when 
 you are lying under an intolerable weight of 
 Divine wrath, and know that God has in- 
 flicted it, and feel that He has inflicted it 
 justly, this will make you love Kim ? What 
 a desperate expectation ! 
 
 Make you love Him ? I believe it will 
 awaken unutterable blasphemies in the bo- 
 som of the damned. It has the same efl'ect 
 even now. Even now, the punishments 
 with which God visits sinners often awaken 
 bliisphemies; and would always, were it not 
 that His grace sometimes makes use of suf- 
 fering to humble men and to draw them to 
 repentance. In some of those judgments 
 prophetically described as falling upon men, 
 in the sixteenth chapter of the book of the 
 Revelation, you have a very instructive ac- 
 count of the efl^ect of unsanctified jud|;ments 
 upon men ? " And the fourth angel poured 
 out his vial upon the sun ; and power was 
 given unto him to scorch men with fire ; 
 and men were scorched with great heat, 
 and blasphemed the name of God, which 
 hath power over these plagues ; and they re- 
 pented not to give Him glory. And the 
 fifth angel poured out his vial upon the seat 
 of the beast ; and his kingdom was full of 
 darkness ; and they gnawed their tongues 
 for pain, and blasphemed the God of hea- 
 ven because of their pains and their sores, 
 and repented not of their deeds." It de- 
 scribes temporal judgments, it is true ; but 
 what an exact description also of the 
 effects of future punishment 1 They were 
 "scorched witk great heat ;" " and they re- 
 pented not." They were " full of dark- 
 ness, and gnawed their tongues for pain, 
 and they blasphemed the God of heaven, 
 because of their pains and their sores." I 
 believe it is the history (by anticipation) of 
 every ruined sinner that shall lie under the 
 wrath of God hereafter. Be sure of this ; 
 
 punishment has not the slightest tendency 
 to draw the heart back to God. 
 
 It is true the Almighty might, if He 
 pleased, convert even a lost and reprobate 
 soul — because He can do all things ; but 
 the question is not what He can do, but 
 what He will do. Now if it were His 
 design that the punishment of the lost shall 
 ultimately reclaim them to His service, then 
 the description of the future punishment 
 of the wicked would be that given in the 
 twelfth chapter of the epistle to the 
 Hebrews ; '< Whom the Lord loveth He 
 chasteneth, and scourgeth every son whom 
 He receiveth." Hell would be a paternal 
 correction, originating in infinite love, and 
 ordained by the Almighty to bring His 
 offending children to ages of unutterable 
 happiness. Does any one, who knows the 
 Bible, believe that that is the description of 
 hell 1 " Depart, accursed, into everlasting 
 fire, prepared for the devil and his angels" — 
 is the sentence that must rest on the un- 
 godly when he dies ; and is there any pater- 
 nal love there ? God will " render to every 
 man according to his deeds ; to them that 
 are contentious, and do not obey the truth 
 but obey unrighteousness, indignation and 
 wrath, tribulation and anguish, upon every 
 soul of man that doeth evil ;" is there any 
 love there? The account that the Al- 
 mighty Himself inspired His servant to 
 give, of the design with which the unjust 
 will be at last condemned — the very pns- 
 sage in which He describes what is His 
 design in sentencing the sinner to future 
 punishment— is this ; what, if God, will- 
 ing to show His wrath and to make His 
 power known, endured with much long- 
 suffering the vessels of wrath fitted to de- 
 struction ; and that He might make known 
 the riches of glory on the vessels of mercy, 
 which He had afore prepared unto glory ?" 
 His design, in saving sinners is to make 
 known His mercy; His design in condemn- 
 ing the wicked is to make known His wrath 
 and power. There is no meicy there. 
 And therefore, my friends, it is nothing 
 but a desperate hope to which the sinner 
 clings, when he supposes that the Almighty 
 may have a design, by the penal infliction 
 
72 
 
 of torture in hell, eventually to draw him- 
 self back to Him and to endless and bound- 
 less happiness. Alas ! there is no such 
 revealed design ; and if on the one hand 
 the tendency of punishment is only to 
 alienate more, and if on the other hand God 
 has no design to save those whom He sen- 
 tences to punishment in the eternal world, 
 where is the foundation for this hope of the 
 sinner? 
 
 Now if you look to positive facts, do you 
 find there the slightest indication that there 
 is ever such a restoration of the lost to the 
 enjoyment of the favour of God, When 
 our Redeemer would convince those around 
 Him upon earth of the magnitude of their 
 guilt in rejecting His personal ministry, He 
 used this remarkable language ; " Woe unto 
 thee, Chorazin j woe unto thee, Bethsaida ; 
 for if the mighty works which were done in 
 you had been done in Tyre and Sidon, they 
 would have repented long ago in sackcloth 
 and ashes ; but 1 say unto you, it shall be 
 more tolerable for Tyre and Sidon at the 
 day of judgment than for you." We learn 
 by these words, that the guilt of sinners is 
 in proportion to their light and the means 
 which they resist ; but we learn further, 
 that those miserable cities of antiquity that 
 were thus overwhelmed by Divine judgment 
 are reserved for a further doom, and that at 
 the last judgment they will be found still 
 exposed to the Divine vengeance. Now if 
 ages of sorrow that have passed away, ages 
 of unutterable anguish, have not drawn 
 those miserable sinners to repentance— if at 
 the last day, instead of being found amongst 
 God's people, they are still reserved for the 
 vengeance of eternity— what hope is there 
 that any infliction of woe, through any con- 
 ceivable duration of time, should convert a 
 soul to God ? If suffering could convert 
 it, why are the people of Sodom and Go- 
 morrah (now suffering the punishment of 
 their sins) not converted to God? Why, 
 when those miserable offenders against God 
 shall rise at the last day, will it be found 
 that they are still hardened and impenitent 
 souls, and that there is a further punishment 
 awaiting them ? And, again, if the most 
 dreadful intiictions of vengeance, the most 
 
 dreadful endurance and the most terrific an- 
 ticipations,"could possibly convert a sinner 
 to God, I ask why has not Satan long ago 
 repented of his crime ? " God spared not," 
 we read in the epistle of St. Peter — " God 
 spared not the angels that sinned, but cast 
 them down to hell, and delivered them into 
 chains of darkness to be reserved unto 
 judgment." They have lost the unutterable 
 glory and bliss of heaven ; they have been 
 cast down into the unknown miseries of 
 hell J they have been looking for more awful 
 judgment still ; and what effect has all this, 
 continuing through long ages of suffering, 
 had upon those apostate spirits ? The devil 
 has been "a murderer from the begmning." 
 He tempted Adam to his ruin. He it was, 
 who tempted Job with his malice. He it 
 was, who " filled the heart of Ananias to 
 lie to the Holy Ghost." He it. was, who 
 entered into the heart of Judas to urge 
 him to betray the Lord. He it was, who 
 afflicted the demoniac of Galilee with such 
 fearful misery. He is the great enemy of 
 God and man at this moment— Satan, the 
 opposer — who "now works in the children 
 of disobedience." Though by all this he 
 knows his doom is daily growing heavier, 
 still is he fired with deadly malice against 
 God and man, and the more because he 
 knows (as the Scripture says) " that his 
 time is short." Now if all the loss of hea- 
 ven, and all the fearful miseries of hell 
 suffered now, and all the appalling antici- 
 pations of future judgment, have only har- 
 dened the devil in his sin, I ask you, is there 
 any probability that the sinner, who is to 
 lie with him in the lake of fire, who is to 
 be tormented with the devil and his angels, 
 shall at any conceivable period be brought 
 back to God ? What we\ know of human 
 nature on the one hand — what is revealed 
 to us concerning Divine wrath on the 
 other — and finally, all the facts with which 
 we are acquainted— serve to show that it is 
 an utter delusion to suppose that ever the 
 punishments of hell shall redeem a sinner 
 to penitence and love. 
 
 Here then let us pause. I have to dwell 
 on the plain and awful evidence which the 
 
73 
 
 Scripture furnishes, that the punishment of 
 sinners will be eternal ; but I have now j 
 said enough, I am sure, to deserve the 
 attentive consideration of every person, who 
 has lived to this day an ungodly life. And 
 I now, in conclusion, only ask you, my dear: 
 hearers, young or old, who have lived in 
 ungodliness, that you would consecrate this 
 one day to prayer for your deliverance from 
 eternal ruin. I ask you too, my Christian 
 friends, so intimately associated with many 
 who are thus careless and in this danger, 
 that you would set apart some portion of 
 this day, especially to pray for your uncon- 
 verted friends and neighbours, the uncon- 
 verted members of this whole congregation. 
 If it is possible for you by your prayers to 
 save a soul from eternal death, will you not 
 give some time and some thought to the 
 effort ? For what has God set apart this 
 day, but that it should be given to the 
 interests of eternity, to the highest interests 
 of the soul, to its welfare through the end- 
 less ages before it ? And many are the 
 encouraging assurances in God's Word, that 
 intercessory prayer will be greatly blessed- 
 When the nation of Israel, with the 
 exception of Moses and his family, was about 
 to be cut off at the foot of Sinai for idolatry, 
 then we read that Moses earnestly inter- 
 ceded with the Lord for their preservation ; 
 and in the thirty-second chapter of Exodus 
 we are told, " The Lord repented of the 
 evil which He thought to do unto His 
 people." Again they sinned ; again they 
 were threatened with instant destruction ; 
 and Moses falling down before the Lord, 
 said, " Fardon, I beseech Thee, the iniquity 
 of this people, according unto the greatness 
 of Thy mercy, and as Thou hast forgiven 
 this people from Egypt even until now. 
 And the Lord said, I have pardoned 
 according to thy word." When Sodom and 
 Gomorrah were threatened with destruction 
 for their sins, the prayer of the patriarch 
 Abraham so prevailed, that had ten persons 
 only been found amidst the multitude, that 
 were serving and loving God, those cities 
 had been saved. And when the prophet 
 Elijah, after three years and a half of 
 famine and of drought, entreated the Lord 
 
 to remove that plague from His guilty peo- 
 ple, God heard his prayers, and the refresh- 
 ing rain descended and the earth gave forth 
 its harvests again. And the apostle, looking 
 to such instances as these, has assured us 
 that " the effectual fervent prayer of a 
 righteous man availeth much." With such 
 assurances encouraging you to pray for the 
 most guilty and the most hardened, let me 
 ask you, my Christian brethren, to set apart 
 some portion of this day to pray especially 
 for the unconverted portion of this congre- 
 gation. Pray that God would glorify Him- 
 self in saving the youngest, who have been 
 most thoughtless — and the old, who have 
 been most obdurate. Pray that He would 
 glorify Himself in the rescue of many a soul 
 from that eternal death, which their sins 
 have deserved. And, finally, let me ask 
 i/oM, my dear friends, who as yet have lived 
 in sin, who as yet have remained impeni- 
 tent notwithstanding the solicitations of the 
 Word of God, that you would pray for 
 yourselves ; because, remember, if you will 
 not pray, it may manifest a carelessness and 
 a hardness of heart, which God will never 
 forgive. Simon the sorcerer, when at 
 length convinced of his danger in having 
 " thought that the gift of God might be 
 purchased with money," and when told that 
 he was in danger of perishing on this 
 account, said to the apostles, " Pray ye to the 
 Lord for me ;" but we never read, either 
 that he prayed himself, or that their prayers 
 on his behalf were answered. And re- 
 member, God may be pleased in His 
 justice to say of you, as He did say of His 
 offending people of old to the prophet, 
 " Therefore pray not thou for this people, 
 neither lift up cry nor prayer for them, 
 neither make intercession to Me, for I will 
 not hear." If a sinner will not pray for 
 himself, God may say He will not hear the 
 prayers of others on his behalf. Therefore, 
 sinner ! pray you. Devote some portion of 
 the hours of this day (if ever you prayed in 
 your life) to entreat the Lord to avert from 
 you the eternal ruin, with which you are 
 menaced. It is a matter too urgent to 
 admit of trifling. Never be ashamed of that, 
 which is the only road to happiness. Fray 
 
74 
 
 earnestly for yourselves ; ask your friends to 
 pray for you ; seek that this day the Lord 
 may bring your souls to Himself, ere you 
 accumulate fresh guilt and are ripened for 
 destruction. And let me especially ask, 
 that you all pray for a blessing on the other 
 part of our subject this evening, that your 
 hearts may be opened to all the solemn 
 
 influence of this affecting truth ; and among 
 the many means which God has provided to 
 draw you from the love and practice of 
 iniquity, may this be found effectual — the 
 certain and clear evidence that God has 
 given to you, that the misery of those that 
 shall be condemned at the last day must be 
 eternal ! 
 
SERMON X. 
 THE ETERNITY OF THE DOOM PREPARED FOR THE UNCONVERTED. 
 
 PKKACHEU AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, SEPT. 29, 1839. 
 
 " And these shall go away into everlasting punishment: but the righteous into life eter- 
 nal." — Matthew xxv. 46. 
 
 I ENDEAVOURED this moming to show you 
 how fallacious those objections are to the 
 doctrine of the eternal punishment of the 
 ungodly, upon which they are accustomed to 
 depend, and by which they encourage them- 
 selves in that course of neglect which must 
 issue in the punishment tbey might have 
 otherwise escaped. But all do not depend 
 on those objections, which are derived from 
 the necessary character and nature of sin, 
 but rather endeavour to maintain their 
 opinions by reference to the Word of God 
 itself, thinking that they can find proof in 
 the Scriptures, that the punishment threat- 
 ened to the ungodly will either be their an- 
 nihilation, or else a limited duration of 
 punishment which shall issue in their resto- 
 ration to the Divine favour. I therefore 
 proceed to investigate the Scripture evi- 
 dence which there is upon this subject, and 
 to show you from an examination of various 
 passages, that we have reason to believe that 
 the punishment of the ungodly will be 
 strictly and decidedly eternal — that it is not 
 annihilation, that it is not a limited dura- 
 tion of suffering, but a suffering that must 
 last for ever and ever. 
 
 May the Almighty God, who has been 
 pleased to reveal to us this truth, who has 
 stated it most explicitly, who has given us 
 repeated intimations of it, enable us all to 
 derive from those intimations that solemn 
 warning, for which undoubtedly they were 
 designed, and lead those that have hitherto 
 been careless in this congregation to seek 
 and to find salvation through Jesus Christ. 
 
 First, my brethren, the punishment of the 
 ivicked in the next world is not annihilation. 
 
 We are told by our Saviour to expect at 
 the last day a universal resurrection of the 
 
 good and of the evil ; at which time He 
 tells us, " all that are in the graves shall 
 hear His voice, and they shall come forth, 
 they that have done good unto the resurrec- 
 tion of life, and they that have done evil 
 unto the resurrection of damnation." The 
 very fact of a universal resurrection ought 
 to intimate to sinners that tbey must not 
 look for a punishment like annihilation ; 
 because God does nothing in vain, and if 
 the dead are to be raised only to be instan- 
 taneously annihilated, why should they be 
 raised at all ? The very fact that they will 
 then receive an immortal body, seems to in- 
 timate that there is a much more lasting 
 punishment reserved for them. 
 
 But there are various considerations, 
 more plain than that, which serve to show 
 that the wicked (who die so) must not ex- 
 pect to be annihilated. For the punish- 
 ment which is threatened to them in the 
 eternal world is susceptible of various de- 
 grees, corresponding to the present conduct 
 of sinners in this world. " We must all 
 appear," says St. Paul, " before the judg- 
 ment-seat of Christ, that each of us may 
 receive according to the things done in the 
 body, whether they be good or bad j" " ac- 
 cording to that he hath done whether it be 
 good or bad." If each action is to be 
 weighed, and even the very words which 
 we have spoken here shall be estimated in 
 the judgment, then there must be various 
 degrees of punishment in the eternal world. 
 And this is often and very plainly inti- 
 mated to us. As for instance where our 
 ' Saviour says, " Woe unto thee, Chorazin ! 
 woe unto thee, Bethsaida ! verily I say 
 I unto you, it shall be more tolerable for 
 1 Sodom and Gomorrah in the day of judg- 
 ment than for you ;" whence it appears that 
 
76 
 
 different classes of sinners will at the day 
 of judgment have different degrees of pu- 
 nishment, and these will be in proportion to 
 their guilt. Because Bethsaida and Cho- 
 razin resisted greater means of instruction, 
 their doom at the last day will be more 
 terrible than that of Sodom and Gomorrah. 
 Our Lord declares, that the servant who 
 " knew his Master's will and did it not, 
 shall be beaten with many stripes ;" whereas 
 he who knew it not and was disobedient, 
 shall be "beaten with few." St. Peter 
 also assures us, that the lot of a sinner be- 
 comes worse in proportion to the degree of 
 knowledge which he enjoys here below; 
 for he says of some who proved apostates 
 in his day — " If after they have escaped the 
 pollutions of the world, through the know- 
 ledge of the Lord and Saviour Jesus 
 Christ, they are again entangled therein and 
 overcome, the latter end is worse with 
 them than the beginning ;" their guilt is 
 greater, and their punishment will be 
 greater too ; " For it had been better for 
 them not to have known the way of righte- 
 ousness, than, after they had known it, to 
 turn from the holy commandment delivered 
 unto them." From these and other pas- 
 sages, it is plain that there are different de- 
 grees of punishment. But if sinners are 
 to be all annihilated at the day of judgment, 
 their punishment is exactly the same — the 
 most hardened blasphemer, and the uncon- 
 verted child, will be placed exactly on the 
 same level; an idea which is neither consist- 
 ent with any proper notions of the Divine 
 judgment, nor in the least in accordance 
 with these various passages. Doubtless 
 the punishment at the last day will be 
 exactly discriminative ; and if it be so, it is 
 impossible that at that day it should lead to 
 the aimihilation of the sinner. It is also 
 declared positively in God's Word, that the 
 punishment of that day will be one which 
 sinners shall/eeZ. The language of our text 
 declares this most plainly. « These," it is 
 said, " shall go away into everlasting 
 punishment." That word is only once em- 
 ployed besides in the New Testament, and 
 there it is translated thus : " Perfect love 
 casteth out fear, because fear hath torment" — 
 
 ! the proper signification of the word. Substi- 
 I tute that translation for the one in our text, 
 and you will see how incompatible it is 
 with the idea of the annihilation of the sin- 
 ner ; " These shall go away into everlasting 
 torment, but the righteous into life eter- 
 nal." If a sinner, the moment he was 
 sentenced, should cease to be, and there- 
 fore cease to suffer, how could he " go 
 away into everlasting torment ?" And 
 indeed, the various places where this subject 
 is mentioned, lead us with equal distinctness 
 to the same conclusion. For instance, our 
 Lord, when He exhorts sinners to struggle 
 against their evil habits, and to overcome 
 them, repeatedly tells them that they must 
 otherwise expect to go to that place, 
 " where the worm dieth not, and the fire is 
 not quenched ;" but if the sinner were to 
 be annihilated, the worm would die, his 
 torture would cease, and that Word of God 
 could not be fulfilled. We are told, that he 
 who lives to please himself, rather than to 
 serve God, will be cast as an unprofitable 
 servant into " outer darkness, where shall be 
 weeping aud wailing and gnashing of teeth ;" 
 but if the sinner were to be annihilated, 
 how could he be in the place where there 
 was " weeping and wailing and gnashing of 
 teeth ?" He would cease to suffer instan- 
 taneously, and there would be no more 
 weeping. We are told, by St. Paul, that 
 in the day when the Lord Jesus shall judge 
 the past; course of men according to the 
 Gospel, those that have been " contentious 
 and have not obeyed the truth, shall be sen- 
 tenced to tribulation and anguish ;" but how 
 could there be " tribulation and anguish" if 
 they had ceased to exist ? And sometimes 
 this is told us very explicitly. It is said of 
 all whose names are not written in the 
 book of life, that they " shall be cast into 
 the lake of fire ;" and of sinners in the lake 
 of fire, it is said, they " shall be tormented 
 day and night for ever and ever." How is 
 this compatible with annihilation ? 
 
 And therefore it is a desperate hope 
 whi^h the sinner entertains, that the pu- 
 nishment revealed in Scripture is the pu- 
 nishment of annihilation. The plainest lan- 
 guage of God's Word assures us that it cannot 
 
77 
 
 be so. The immortal being will live on — 
 must live on for ever — as long as the eter- 
 nal existence of God. 
 
 But if he may not look for annihilation, 
 may the sinner hope that after a limited 
 duration of saffenng, he shall be restored 
 to the favour of God ? 
 
 Alas ! my friends, the language of Scrip- 
 ture here is no less explicit ; many very 
 plain and unequivocal passages declare to 
 us that his sufferings will not be for a time, 
 but for ever. 
 
 In the first place, the very strongest 
 terms that can be found in the Greek lan- 
 guage to express eternity, are employed to 
 denote the duration of a sinner's punish- 
 ment. If the words, that are employed in 
 Scripture to declare the duration of a sin- 
 ner's punishment, do not describe or ex- 
 press eternity, then there are no terms found 
 in the language to do it. All the terms 
 that are employed to describe the eternity 
 of the existence of God, the eternity of 
 the reign of Christ, the eternity of the 
 blessedness of the saints, are also employed 
 to describe the misery of the lost ; and how 
 can any one, in the view of those passages 
 hope that he shall escape from an eternity 
 of suffering? If it is said that God 
 " liveth and abideth for ever." and that the 
 Lord Jesus Christ " liveth for ever'" so is 
 it said, he that shall blaspheme against the 
 Holy Ghost "hath not forgiveness for 
 ever ;" the very same word being employed 
 in the latter case as employed in the two 
 former. Sometimes still stronger terms 
 are employed, both in reference to the one 
 and the other. It is said that the Lord 
 Jesus Christ "shall reign for ever and 
 ever ;" it is said of the Almighty, that He 
 " liveth for ever and ever ;" and in the very 
 same terms it is said that the sinner shall 
 be tormented " for ever and ever." The 
 strongest terms that could be selected to 
 express eternity, are in these three places 
 employed; and if God be eternal when He 
 lives for ever and ever, and if the reign of 
 Christ be eternal when it is described as 
 being for ever and ever, then must the tor- 
 ment of the sinner be eternal too, for it is 
 
 described in the same terms. There is ano- 
 ther word ; the corresponding adjective is 
 sometimes employed to describe the eter- 
 nity of God. He is termed *' the everlast- 
 ing God;" we read of the "eternal 
 Spirit" — the " everlasting kingdom of our 
 Lord and Saviour Jesus Christ" — and in 
 this passage of "life eternal ;" the same word 
 being employed in every case. And this 
 word is no less employed constantly to de- 
 scribe the misery of the lost. Our Lord, 
 for instance, in the eighteenth chapter of St. 
 Matthew, urges upon those who heard Him 
 to break off all their sins, lest they should 
 come into "everlasting fire." "If thy 
 hand or thy foot offend thee" (that is, cause 
 thee to sin), «' cut them off, and cast them 
 from thee ; it is better for thee to enter into 
 life halt or maimed, rather than, having 
 two hands or two feet, to be cast into ever- 
 lasting fire." The expression, again, is the 
 same in our text ; " These shall go away 
 into everlasting punishment." We read in 
 the epistle to the Thessalonians, that at the 
 coming of the Saviour, sinners " shall be 
 punished with everlasting | destruction ;" 
 and we read of the "eternal judgment;" 
 the same word in all these cases being em- 
 ployed. So that, if God be eternal, and 
 Christ eternal, and the Holy Spirit eternal, 
 and the bliss of saints eternal, no less is the 
 punishment of the lost, their destruction, 
 their torment, eternal too. 
 
 In another series of passages the same 
 truth is described negatively, in a way which 
 cannot be mistaken. There can be no just 
 questioning of the meaning of those positive 
 terms, because they are the strongest which 
 the language can supply ; and if we conceive 
 the Holy Spirit to have inspired the apos- 
 tles to express positively and distinctly the 
 eternal sufferings of the lost, they could not, 
 in that language have expressed themselves 
 more strongly than they have, they could 
 not have found terms stronger than those 
 which have been employed in fact. Still 
 they sometimes speak in a negative way, in 
 a manner which is perhaps still more un- 
 equivocal. For instance, our Lord says to 
 His disciples in the ninth chapter of St. 
 Mark's Gospel—" If thy hand offend thee 
 
78 
 
 cut it off; it is better for thee to enter into 
 life maimed, than having two hands to go 
 into hell, into the fire that never shall be 
 cjuenched ; where their worm dieth not, 
 and the fire is not quenched." He tells 
 them, in another place, that God will, at 
 the final judgment, " burn up the chaff with 
 fire unquenchable " He positively declares 
 of him who blasphemes against the Holy 
 Cjhost that he hath never forgiveness ; 
 " Whosoever speaketh a word against the 
 Son of Man it shall be forgiven him ; but 
 whosoever speaketh against the Holy Ghost 
 it shall not be forgiven him, neither in this 
 world, neither in the world to come." 
 There can, then, be no forgiveness for such ; 
 and if " the fire never shall be quenched," 
 " the worm shall never die," and the s'inner 
 shall " never be forgiven," where is the 
 hope that after a limited duration of suffer- 
 ing, the condemned transgressor shall en- 
 joy the favour and blessing of God for ever 
 and^for ever ? Then ivould the fire have been 
 quenched, the worm have died, and the sin- 
 ner be forgiven in the next world, if not in 
 this. 
 
 Again ; there is another series of pas- 
 sages, in which it is said that the sinner shall 
 be destroyed, and in which there are four 
 different words, as emphatic as the language 
 can supply, to express the absolute destruc- 
 tion of the sinner, " Wide is the gate," we 
 lead in the seventh chapter of St. Matthew 
 — " wide is the gate and broad is the way, 
 that leadeth to destruction." We read, in the 
 second epistle of St. Peter, that the "heavens 
 and the earth are reserved against the day 
 of judgment and of the perdition" (where 
 the same word is used — " of the destruc- 
 tion) " of ungodly men." Sometimes 
 another word is used, as in that passage I 
 have already quoted, in the first chapter of 
 the second epistle to the Thessalonians — 
 " Who shall be punished with everlasting 
 destruction." Sometimes the correspond- 
 ing verb is used, to show that God will 
 bring sinners to destruction ; " Fear not 
 them that kill the body, and after that 
 have nothing that they can do ; but rather 
 fear Him who is able to destroy both body 
 and soul in hell." And, on one occasion, 
 
 the most emphatic word, I believe, that 
 could be employed on this subject, is used 
 to describe the destruction of a sinner: 
 " These as natural brute beasts, made to 
 be taken and destroyed, speak evil of the 
 things that they understand not, and shall 
 utterly perish in their own corruption." 
 Now, my brethren, what must be the 
 amount of that punishment in the eternal 
 world, which, not being annihilation, not 
 involving the destruction, of conciousness, 
 consistent with sensible suffering, is yet to 
 " be destroyed ?" Imagine that a person 
 should, after a day's pain, enjoy a thousand 
 years of happiness ; could you call him 
 " destroyed ?" But the ratio of a day to a 
 thousand years is far greater than the ratio 
 of any conceivable duration to eternity ; and 
 it would be more proper to say of a man, 
 who, after a day's pain, should be a thou- 
 sand years blessed, that he was "destroyed," 
 than to say it of a man, who, alter any con- 
 ceivable duration, should be then eternally 
 blessed? No; " destruction" must mean a 
 punishment which is intolerable, which is 
 universal, which is hopeless, which is eter- 
 nal. And what less does our Saviour sig- 
 nify by that very peculiar expression, in 
 which He declares the final punishment of 
 those who reject Him ; " on whomsoever 
 this stone shall fall" (meaning Himself) 
 "it will grind him to powder !" That is, 
 a person who shall realise that awful end, 
 will assuredly have no more capacity of be- 
 ing eventually happy, than the insect that is, 
 crushed under the fallen rock. It would 
 be just as easy to imagine the insect, or the 
 flower, crushed under the fallen mountain, 
 to be afterwards revived to the enjoyment 
 of life, as to suppose that he, who is 
 " ground to powder," and yet exists and 
 is conscious and suffers, can be hereafter 
 happy. 
 
 To this I must add another series of pas- 
 sages from God's Word, which intimate 
 distinctly that a sinner can never escape 
 from the place of torment until he has 
 made a full atonement to God for his sins. 
 When our Lord urges upon His disciples 
 that they should exercise a forgiving spirit, 
 and that they should avoid injustice towards 
 
79 
 
 one another, He thus describes the conse- 
 quences which must ensue if they violate 
 this law ; He says, "Agree with thine ad- 
 versary quickly whilst thou art in the way 
 with him"— that is, he who has any just 
 cause of complaint against you; (for in- 
 stance of unchristian conduct ;)— " lest at 
 at any time the adversary deliver thee to the 
 judge, and the judge deliver thee to the 
 avenger, and thou be cast into prison ; verily 
 I say unto thee, thou shalt by no means 
 come out thence till thou hast paid the 
 uttermost farthing." In the parable of the 
 unforgiving servant. He has given us the 
 same assurance. He declares that servant 
 to owe his master ten thousand talents — a 
 sum which the servant could not possibly 
 pay ; upon that servant manifesting an un- 
 forgiving spirit, our Lord declares that the 
 sentence upon him was this — " The lord 
 was wroth, and delivered him to the 
 tormentors, till he should pay all that was 
 due to him ;"and then our Lord adds, " So 
 likewise shall My heavenly Father do also 
 unto you, if ye from your hearts forgive not 
 every one his brother their trespasses." He 
 then, who lives in injustice, and he who 
 cherishes an unforgiving spirit, is to be cast 
 into the prison of the lost, and shall never 
 escape thence till he has paid to God " the 
 uttermost farthing." And when shall such 
 an one escape ? It is, in the very nature of 
 things, impossible that he should ever 
 escape. As utterly impossible as it was for 
 that servant to pay the ten thousand talents, 
 so utterly is it impossible for a sinner ever to 
 to pay what is due to the Creator ; for we 
 owe Him, at every moment, all we can pos- 
 sibly pay ; all the honour and praise, all the 
 love and service which it is possible for us 
 to pay, we owe to our God each moment ; 
 and each moment instead of liquidating a 
 debt, that has been previously contracted, 
 we must and cannot fail to contract fresh 
 obligations to Him. But, besides this, 
 there is not the slightest reason to hope, as 
 we have shown you already, that in the 
 eternal world the s^inner will have the 
 slightest disposition to " pay" at ail. More 
 corrupt, more hardened, more blaspheming 
 than he was on earth, how shall he pay one 
 
 farthing of that which is due to his Creator ? 
 Hut Christ says, that he must not come 
 out until he has paid the " uttermost 
 farthing ;" and that is — never. If a sinner 
 shall never leave hell till he has atoned to 
 the Almighty for his guilt, he must be 
 under His wrath for ever and for ever. 
 
 Again; there is an expression which our 
 Lord has employed respecting the traitor 
 Judas, which also very plainly intimates 
 that sinners in general will not at the last 
 be restored to the Divine favour and enjoy 
 this for ever. When He declared that He 
 must be betrayed by that unhappy m^i, our 
 Lord used these terms ; " The Son of Man 
 goeth as it is written of Him, but woo 
 unto that man by whom the Son of Man 
 is betrayed ; it had been good for that man 
 if he had never been born." Now imagine 
 that sinners, after any conceivable duration 
 of suffering should be restored to the 
 favour of God, and then live a boundless 
 eternity of joy ; it could be no more 
 said that it was " good for them never to 
 have been born," than it could be said of 
 him who should spend a long life of enjoy- 
 ment after one half hour of pain. Imagine 
 the suffering past ; imagine the triumphant 
 soul making its escape from the prison ot 
 the damned : imagine it ushered by exult- 
 ing angels into the presence and glory of 
 (}od, welcomed eventually as his child to be 
 happy through the countless ages of 
 eternity; who could then say, it would have 
 been well that that man had never been 
 born? But it is said of him ; it must be 
 true of him ; it must be true of all who 
 have sinned as Judas had ; and God, who 
 knows hort- much more light we have had, 
 how many more advantages we have bad, 
 may consider that numbers — numbers who 
 reject the Gospel now— areas highly crimi- 
 nal as him, who, overcome by the lu-t ot 
 money, did for that petty gain, betray his 
 Master and his Lord. 
 
 Surely these passages may serve to show 
 to any one, who forms his judgment of the 
 future from the language of the AVord of 
 God, that he has no rational hope, if he 
 dies impenitent and unpardoned, of escap- 
 ing from the punishment that is due to him. 
 
80 
 
 Observe, my brethren, that if of these vari- 
 ous series of Scriptures any one has been 
 rightly explained (and for brevity's sake I 
 pass over many passages of the same kind), 
 then is this doctrine proved ; if any one of 
 those series of passages has been rightly ex- 
 plained. Is it conceivable, that the Al- 
 mighty, who has given us this Book to guide 
 us into all truth, should so have allowed 
 these predictions of future punishment to 
 be worded, that the most obvious, most 
 natural, almost necessary, if not quite 
 necessary sense was that the punishment 
 should be eternal, when He knew that that 
 was not true? Is it conceivable, that the 
 Almighty should so have determined that 
 His inspired Word should have been 
 penned? But observe the accumulated 
 force of these passages. If it is inconceiv- 
 able, that any one such series should have 
 been so worded by the Omniscient Spirit, 
 how much less is it conceivable, that all of 
 them should have been so worded that 
 there should have been a number of inde- 
 pendent series of Scripture, each of them 
 in different language, and all of them seem- 
 ing to intimate the same truth, while we 
 find no passages, no single passage, not the 
 slightest intimation to the contrary? Is 
 that conceivable, if the Almighty knew the 
 sinner was not to be eternally condemned ? 
 Who can suppose that God Almighty has 
 given us an inspired record of His will, 
 which is thus inconsistent ? And there- 
 fore, looking at the accumulated force of 
 these series of passages, all of them seeming 
 to pronounce the same truth, I fee! that we 
 must come, however reluctantly, to this con- 
 clusion, as an established truth— that the 
 misery which the wicked has to expect after 
 his sentence, his final sentence shall be pro- 
 nounced upon him, is a misery which is 
 truly and properly eternal. 
 
 Now let me beseech you, my dear bre- 
 thren, again to recur to these passages" at 
 your leisure— to weigh them, as the record 
 descriptive of the sentence which will be 
 pronounced upon you severally when you 
 stand before the Son of Man. And 1 ask 
 you, with those passages in your memory, 
 
 that you vvonld make every possible effort 
 to escape from a punishment which is so 
 awful. I beseech every unconverted, person 
 in this assembly, that he would delay no 
 more and tritle no longer; but that (remem- 
 bering tbat if any thing is shown clearly in 
 Scripture, it is this, that if he continue in 
 sin he must perish everlastingly) he would 
 endeavour to escape. Unconverted men 
 and unconverted women ! unconverted per- 
 sons, who are now approaching the grave, 
 you who have sinned through a long life and 
 are impenitent! and unconverted children 
 too, who are entering on a course of rebellion 
 from which you must be preserved or pe- 
 rish ! I entreat you to seek salvation through 
 Christ. Unconverted rich men, who are 
 busied with the occupations of life, or en- 
 tangled with its amusements ! unconverted 
 poor men, who often make your cares, and 
 anxieties a still greater impediment'to the 
 care of your souls ! unconverted children 
 in our Sabbath schools ! unconverted chil- 
 dren of Christian parents ; unconverted ser- 
 vants in Christian families! unconverted 
 members of this congregation, who have 
 often heard the most solemn and the most 
 animating truths in vain ! unconverted 
 strangers, who, perhaps, by the providence 
 of God, have this evening been brought 
 into this house of prayer ! I beseech 
 you all, as you would stand before youv 
 Judge in peace, that you now seek 
 to escape from a punishment which 
 is eternal. Contemplate the amount ot 
 that pain which you personally must un- 
 dergo. It is to lie under your Maker's 
 curse ; it is to be cursed by an almighty, 
 omniscient, and an eternal Being, against 
 whom there is no resistance and from whom 
 there is no escape ; whom you cannot de- 
 ceive, and whom you will never again be able 
 to oppose. You will lie under His curse, 
 who will look on you for ever ; and you will 
 feel the intolerable misery of being in the 
 bands of an omnipotent Sovereign who 
 never again — never again — will feel one 
 emotion of mercy. Let me beg you to re- 
 member, t'nat God has declared of you, that 
 if you live and die in your present slate you 
 will be tormented body and soul, with the 
 
81 
 
 devil and his angels, in the unquenchable 
 fire of hell ; and this will be for ever— /or 
 ejjer — as I have now shown you from the 
 Word of God, for ever I Oh ! most melan- 
 choly doom of a lost soul ! My hearer, 
 when your years of penal torture have out- 
 numbered all the drops of water in the ocean, 
 and all the grains of sand on every shore, 
 and all the leaves in every forest, and all the 
 blades of grass in every iield, it will be but 
 beginning Still ; and when those years have 
 swelled into ages as innumerable, it will be 
 but beginning still ; and when you have 
 spent uncounted millions of such ages of 
 intolerable suffering and punishment, it will 
 be but beginning still ; because after any 
 conceivable duration of suffering there is an 
 eternity of anguish remaining behind. Oh ! 
 if after any conceivable limit of sorrow, any 
 conceivable period of suffering beyond all 
 calculation, there was even then the pros- 
 pect of an end at last, there would be some 
 mitigation of the gloomy prospect which 
 lies before each sinner. But to ask for 
 annihilation and not find it— to entreat for 
 death and have death fly you — to wish that 
 you were hid from the wrath of the Avenger 
 and to feel it impossible— and after doleful 
 ages of misery, still to have this abhorred 
 and accursed sound ringing in your ears and 
 thrilling your heart, " For ever !' ' For 
 ever !' — how can you bear it ? 
 
 Oh ! my brethren, you must try to 
 escape. It is not well to meet with suffering 
 so awful as this ! There is no wrestling 
 with Omnipotence. A creature must not 
 stand in opposition to his Maker. And 
 you have done it hitherto ; and you have 
 poured contempt upon His Gospel ; and 
 you have rejected His Son. Oh ! that you 
 would escape from a condition which is so 
 infinitely perilous ! There is not a con- 
 dition on earth, that can bear comparison 
 with this. The islander, when suspended 
 midway down the cliff by a solitary rope, 
 supporting himself by that rope while 
 he went from ledge to ledge and hung over 
 the raging ocean, was in a condition of 
 safety and of peace compared with you ; 
 for you are suspended by the brittle 
 thread of human life over the raging flames 
 
 of the bottomless abyss, and you know not 
 how soon your angry God will sentence you 
 to fall. For what — for what will you con- 
 tinue to expose yourselves to this awful 
 doom ? I have seen one of the most melan- 
 choly spectacles that can afHict humanity ; 
 I have seen a father who was amiable, gene- 
 rous, affectionate, devoted to his duties— I 
 have seen him, his property neglected, his 
 children forgotten, his life useless, playing 
 for long hours with a piece of tape or a 
 scrap of paper ; and though destitution and 
 misery had stared him in the face, he would 
 have played on — for he was insane. And 
 I ask, are you not imitating this miserable 
 man, you who are opposing your Maker, 
 trampling under foot all the doctrines of the 
 Gospel, trifling with the interests of eternity 
 — who are day by day occupied with the 
 trifles of a day as though they were to last 
 for ever) while you have no heart for all the 
 glories of the saved and no fear of all the 
 misery of the damned ? There is no expla- 
 nation of such conduct as this, except that 
 which is given us in the Word of God ; 
 " Yea also the heart of the sons of men is 
 full of evil, and madness is .in their heart 
 while they live, and after that they go down 
 to the dead." Madness— modiicss is in the 
 heart of every one, who lives on, offending 
 his Creator and exposed to eternal wrath, 
 for the sake of some momentary indulgence 
 or some transient and insignificant gain. In 
 the name of God let me beseech you to live 
 for that eternity which you have hitherto 
 despised, and by all possible means to seek 
 an interest in the Saviour whom you have 
 hitherto contemned. 
 
 How ought you to seek that blessing ! 
 Our Lord has shown us what in His view a 
 man should do to obtain it. " The kingdom 
 of heaven is like a merchantman seeking 
 goodly pearls, who, when he had found one 
 pearl of great price, went and sold all he had 
 and bought it." That is His view of the 
 worth of the blessings of salvation ; that 
 is His view of the course which an unre- 
 generate sinner should take to seek an 
 interest in that Saviour. Cast away every- 
 thing which interferes with your attainment 
 of eternal life ; contemn and utterly despise 
 
82 
 
 every obstacle in the way of your everlasting 
 happiness ; if it be possible, escape by all 
 sacrifices and by all efforts from eternal 
 death. Do you tear the ridicule of the 
 world? Listen to your Saviour's exhorta- 
 tion ; " Fear not them which Kill the body, 
 and afterwards have nothing that they can 
 do, but rather fear Him who is able to destroy 
 both soul and body in hell." Let not the 
 fear of any earthly consequences prevent 
 you from turning to God. Let them not 
 for one moment in your minds interfere with 
 your pursuit of salvation. All that you can 
 suffer, all that you can endure is not worth 
 one moment's thought, if only you may be 
 saved from eternal — eternal despair. 
 
 Oh ! my friends, if you would be happy, 
 waste no more time. God calls you to His 
 throne of grace ; God bids you from this 
 day to seek Him with all earnestness that 
 you may find peace in Christ. When Simon 
 the sorcerer was pronounced by the apostle 
 to be in the gall of bitterness and in the 
 bond of iniquity — at that moment a trans- 
 gressor, who if he should die, would perish 
 eternally— yet the apostle said to him, 
 "Repent of this thy wickednessandprayGod 
 that it may be forgiven." He was summoned 
 to repentance and to prayer ; and by that 
 invitation to Simon is every unconverted 
 sinner here entreated to repent and pray. 
 And if you knew the blessedness of being 
 disciples of Christ— if you could but see 
 something of the goodness of Him who in- 
 vites you — if you had ever tasted the pre- 
 ciousness of those promises which you have 
 hitherto despised — you would ask and you 
 would have. " If thou knewest," said our 
 Saviour to the woman of Samaria—" if thou 
 knewest the gift of God, and who it is that 
 saith to thee, Give me to drink, thgu would- 
 est have asked of Him, and He would have 
 
 giving thee living water." Now, brethren, 
 something of this you do know. You know, 
 that there is a Saviour from eternal death ; 
 you know that Jesus Christ has equal good- 
 ness and power ; you know that He is 
 ready to bless every effort that you make to 
 escape from wrath; you know that " His 
 blood cleanseth from all sin ;" you know 
 that He can make His disciples happy in 
 His service ; and as you know this, why 
 do not you ask for His Spirit, in confidence 
 that you will not ask in vain ? I entreat 
 you, as you shall stand ere long before your 
 Maker, that you would from this day begin 
 the habit of fervent prayer. Pray humbly ; 
 for you have much to confess. Pray in the 
 name of Christ ; for you are not worthy to 
 approach your Maker in any other way. 
 Pray in the use of all the means of grace ; 
 for God will never bless indolence and in- 
 sincerity. Pray in the way of duty ; for if 
 you wilfully go on in sin you are asking 
 Him to destroy you. Pray with the earnest- 
 ness, which becomes those who are candi- 
 dates for an eternity of blessing. Pray with 
 perseverance ; for as you have made the 
 Almighty wait for your service, you should 
 patiently wait His time to have mercy on 
 you. Pray in hope of His goodness and in 
 dependence on His promises. Thus pray 
 on, my brethren, till the blessing is yours. 
 And it may be, that not a few of those who 
 are at present in that perilous position— the 
 perilous position of a sinner exposed to the 
 righteous vengeance of his Maker, with no- 
 thing before him but the prospect of eternal 
 misery — may ere long be established on the 
 Rock of ages, and, rejoicing in the faithful- 
 ness of a covenant-keeping God, look with 
 mingled exultation and gratitude on your de- 
 liverance from eternal death. 
 
SERMON XI. 
 
 THE PROBABILITY OF THE DEATH OF THE UNCONVERTED SPEEDILY 
 
 AND WITHOUT WARNING. 
 
 Preached at st. joun's chapkl, Bedford row, (Sn Sunday morning, oct. 6, 1839. 
 
 " And He spake a parable unto them, saying , The ground of a certain rich man brought 
 forth plentifully ; and he thought within himself, saying, What shall I do, because I have 
 no room where to bestow my fruits? And he said, This will I do : I ivill ptdl down my 
 barns, and build greater, and there will I bestow all viy fruits and my goods ; and I will 
 say to my soul. Soul, thou hast much goods laid up for many years, take thine ease, eat 
 drink, and be merry. But God said unto him. Thou fool, this night thy soul shall be 
 required of thee : then whose shalt those things be, ivhich thou hast provided ? So is he 
 
 that layetli np tre.asure for himself, and is not rick toward God." — Luke xii. 16 21. 
 
 t 
 The words which I have now read con- ing in that state, so unprepared for eternity, 
 
 tain another of those solemn truths, emi- 
 nently adapted to awaken unconcerned and 
 unconverted persons. I have already 
 brought before you, my careless hearers, 
 considerations which should be enough to 
 awaken you to seek instantly the grace of 
 God, and with such decision and constancy 
 as might bring you to the enjoyment of 
 that blessing. Possibly those consider- 
 ations have however been in vain. 1 
 will therefore bring you before this other 
 truth, hoping that if one consideration fail of 
 exercising its due influence uponyourminds, 
 God may be pleased to bless another. I 
 have set before you the invitation made to 
 sinners in Christ ; I have shown you the 
 necessity of a change of heart and life, if 
 you would have an interest in the blessings 
 that Christ died to procure ; I have shown 
 you that each sinner deserves eternal death, 
 and that he must look for it at the hands of 
 a just God, unless through His converting 
 grace he becomes a believer in Jesus Christ ; 
 I have shown you, that you have every rea- 
 son to expect that that punishment will be 
 intolerable and eternal ; and now let me 
 show you what cause each unconverted per- 
 son has, to dread lest it should happen 
 speedily. 
 
 The temper of the rich man, described in 
 this parable, was to overvalue his worldly 
 possessions and to reckon upon future years 
 in tvhich to enjoy them. For this he was 
 suddenly cut off; God said to him, " Thou 
 fool, this night thy soul shall be required of 
 thee ;" while anticipating years of enjoy- 
 ment, he was suddenly cut off. And in liv- 
 
 and reckoning upon time that was not his 
 own, he was guilty of the greatest folly ; 
 " Thou fool, this night thy soul shall be re- 
 quired of thee." 
 
 This parable was formed by our Saviour 
 with the view of instructing that class of 
 persons who should resemble this rich man. 
 For the conclusion he drew from the parable 
 was this J " So" (that is, in such circum- 
 stances) " is he that layeth up treasure for 
 himself and is not rich towards God." Every 
 man, therefore, who is in the temper of 
 mind of the rich man in the parable, was 
 intended by our Lord to apply the parable 
 to^himself. It is calculated to instruct every 
 one, who is in the temper of that rich man. 
 And this involves many that are; poor, as 
 well as those that are rich ; because in po- 
 verty there may be just the same temper, 
 that there is in the possession of wealth. The 
 possession of wealth may eminently tempt 
 a man to this temper, but it is perfectly 
 compatible with a state of worldly poverty. 
 The man who is seeking wealth, may be 
 in just (he same temper of mind, as the man 
 who is enjoying it. And it is intended for 
 all such. " So is he, that layeth up trea- 
 sure for himself and is not rich toward 
 God." That person therefore among us 
 who " is not rich toward God," who has 
 not His grace, His favour, the blessings of 
 the covenant of grace, and is not a disciple 
 of Christ — that man among us, who has no 
 faith and is not converted by the grace of 
 God, but who is looking for his happiness 
 from time rather than eternity — is the per- 
 son who has reason to anticipate, according 
 G 
 
84 
 
 to our Lord's instruction here, that while 
 he is reckoning upon future time in which 
 to enjoy the only happiness for which he has 
 any taste, God may say to him, " Thou 
 fool, this night thy soul shall be required o^ 
 thee.'' Observe, my brethren, that is the 
 very instruction which our Lord would have 
 each person derive from this parable. He 
 formed it for this express end — that all 
 such persons, who being destitute of Divine 
 grace were seeking their happiness here and 
 depending on future years for the enjoyment 
 of that happiness, should see that they have 
 reason to fear that God may say to them, as 
 well as to that rich man, " Thou fool, this 
 night thy soul shall be required of thee." 
 
 In order then to bring this instruction of 
 our Saviour home to our own hearts, let us 
 consider, first, what it is to be in the temper 
 of that rich man — who they are, that are 
 living in this temper ; secondly, the reason 
 such have to fear that they may be suddenly 
 cutoff; and thirdly, how extremely unwise 
 it is to expose themselves to such an end. 
 
 May God bring this truth home to the 
 mind of each careless person in this congre- 
 gation ; and if the dread of an eternal and 
 intolerable punishment, which seems dis- 
 tant, has not moved you to seek the grace of 
 God in earnest, may the thought of an eter- 
 nal and intolerable punishment, which may 
 be close at hand, have that blessed effect. 
 
 First, who are those that live in the tem- 
 per of this rich man ? 
 
 There is reason to fear, that unconverted 
 persons in general have very much of the 
 temper of the rich man in the parable. For 
 like him they certainly over-value worldly 
 blessings. We must seek after happiness ; 
 there is not a man living, who does not ear- 
 nestly seek after happiness. Those thai are 
 brought to God by His grace seek after hap- 
 pines in Him; they seek for the possession 
 of eternal joy, they wish for His grace and 
 favour, they desire to be conformed to Him, 
 they seek happiness, in His ways, and 
 then with reference to this world they 
 seek a subordinate and a moderate happiness 
 in the right use of all His providential gifts, 
 still looking forward to eternity as their true 
 
 home and to the possession of His favour 
 and blessing as their highest good. But 
 those who have no taste for spiritual happi- 
 ness, must seek their happiness here. To 
 them this world is all. They, not caring for 
 spiritual blessings, or at least not caring for 
 them so much as earnestly to seek them, are 
 therefore setting their hearts upon things 
 below. Whether they be rich or whether 
 they be poor, makes in this respect no dif- 
 ference ; all are seeking as much as they can 
 obtain of earthly good. Without reference 
 to the will of God, without any desire of 
 glorifying Him, each would accumulate as 
 •much as he possibly can of earthly happiness. 
 And this was the temper of that rich man ; 
 " Soul, thou hast much goods laid up ;" he 
 was seeking his enjoyment in these earthly 
 things — as every unconverted person does. 
 In the next place he was reckoning upon 
 future years, in which to enjoy them. And 
 I fear there are very few persons that 
 are not doing so ; few, I mean of those 
 whom God has not yet taught to ♦' set 
 their affections on things above." I do 
 not mean that it is a sin for a person, 
 with strict reference to the will of the su- 
 preme Disposer of events, to think it pos- 
 sible or probable that he may live so many 
 years ; because so to do is in accordance 
 with what is observed of fact, and is calcu- 
 lated to answer many useful ends. But the 
 Christian will do it with a strict reference 
 to the will of that supreme Disposer, feel- 
 ing that He can at any moment terminate 
 life and that all events are in His hand. I 
 speak, however, of the temper of that man, 
 who reckons upon future years without any 
 reference to the will of God— who, if he ac- 
 knowledges in general terms that God does 
 dispose of all things by His all-wise provi- 
 dence, virtually overlooks it, and because 
 he is healthy and young and prosperous is 
 expecting that he shall have years still in 
 which to enjoy life. 
 
 Now there are various things, which may 
 serve to show whether a person is depending 
 on these future years or not. If a man so 
 lives, that he will neglect to pursue things,, 
 which he knows he must some time or other 
 have or be ruined— if he will neglect certain 
 
85 
 
 duties, which he knows must sooner or 
 later be performed or he must be a ruined 
 man — then he neglects them because he 
 thinks he shall be able to attend to them 
 at some future time. He is therefore 
 reckoning on that time ; and the fact that 
 he does not now what he intends to do at 
 some time or another, shows that he is in 
 fact reckoning upon future time (be it 
 longer or shorter) as his own. If a person 
 does, on the other hand, live in the indulg- 
 ence of habits, which must be broken off 
 or else he must be ruined— if he is allowing 
 himself in tempers, of which he must 
 repent or he will be destroyed — that person 
 shows that he is depending upon future 
 years, or at least upon future time ; be- 
 cause if he were perfectly convinced that in 
 a very short time he would be called into 
 the presence of his Maker, when he would 
 be certainly ruined for ever unless he re- 
 pented, he would seek to repent now, and 
 would not be at ease in the indulgence of 
 those tempers and of those habits. If, again, 
 a person lives at ease, in the absence of any 
 blessing which he must have or else be a 
 miserable man, it shows (if he knows that) 
 that he is expecting the blessing may be- 
 come his at some future period ; without 
 which he could not possibly be at ease. If 
 a man was perfectly persuaded that he must 
 be converted by the grace of God or else 
 be miserable for ever, and further that this 
 must take place in less than a week, that he 
 had not another week in which to seek that 
 blessing, would he be at ease in his un- 
 changed condition ? — the facttherefore that 
 a man is at ease while he is still un- 
 converted, shows that he is depending 
 (whether wisely or not) upon future years, 
 in which that blessing may become his. If, 
 again, a man greatly overvalues the things 
 of time, his worldly possessions, this proves 
 that he is depending upon future years tor 
 their enjoyment. If a person were com- 
 pletely convinced that he would have to give 
 up all his earthly treasures in another week 
 or another day — if they must all be torn 
 from him, svbether he will or not— is it 
 likely that he would value them very highly i 
 Would a man be proud of having a little 
 more wealth than another, if he knew that 
 
 he must be stripped of it all in a few days ? 
 Would a man be envious of another's pros- 
 perity, if he knew that prosperity could 
 last but a few days, or that in a few days he 
 must be taken from "this world, where the 
 want of it is felt ? could a man then indulf;e 
 envy ? If a man is exceedingly anxious to 
 possess earthly good, it proves that he is 
 expecting to have some time in which to 
 enjoy that good ; thus to fix the heart upon 
 anything earthly, to feel keenly its loss, to he 
 greatly depressed by adversity or equally 
 elated by prosperity, proves that a man 
 is depending upon future time for the enjoy- 
 ment of earthly good. Our Saviour, again, 
 has intimated to us, in a passage in the 
 twelfth chapter of St. Luke, that the ex- 
 pectation of some years to live is calculated 
 to excite in a worldly mind wrong disposi- 
 tions towards his fellow-men ; " If," he says, 
 — " if that servant say in his heart. My 
 Lord delayeth His coming, and shall begin 
 to beat the men-servants and maidens and 
 to eat and drink and to be drunken, the 
 Lord of that servant will come in a day 
 when he looketh not for him, and at an 
 hour when he is not aware, and will cut him 
 in sunder, and will appoint him his portion 
 with the unbelievers." In which passage 
 He shows us, that when a man is persuaded 
 that God is delaying His coming and that 
 he will not be speedily called to his account, 
 then he is disposed to indulge in various evil 
 tempers towards bis fellow-men, which 
 otherwise he would repress. If therefore a 
 man can easily indulge in contention, if be 
 can easily quarrel with his fellow- men, 
 about pecuniary interests, about political 
 factions, about religious opinions, or in short 
 respecting anything else — if he can easily 
 indulge in violence of feeling towards them 
 — it shows that he is counting on future 
 years, and saying, "My Lord delayeth His 
 coming." How speedily would all this be 
 repressed, if the man was perfectly con- 
 vinced that in a few days he must stand 
 before the judgment-seat of Christ ! Would 
 he then be indulging in violent tempers or 
 violent dispositions towards men \ We see 
 iliat even irreligious persons, when they are 
 ..pproaeui.ig death, are anxious to have all 
 this forgiven ; they are very anxious to hive 
 
86 
 
 the forgiveness of those, to whom they have 
 done wrong, and they "often declare openly 
 at such a season, that they forgive all who 
 have done them wrong ; because they know 
 that an angry and unforgiving spirit is a state 
 of mind, in which they cannot appear with 
 acceptance before the Judge of all. And if a 
 person was perfectly convinced that in a few 
 days he must stand before the judgment- 
 seat of Christ, how meek, how generous, 
 how just, how mild, how kind and gentle 
 would that person be ! But if any one is 
 living in the contrary of all this, whether he 
 acknowledge it or not, it shows that like 
 the person in the parable he is reckoning on 
 future years, in which he may alter (and 
 means to alter) and mollify those unchris- 
 tian dispositions. 
 
 Now if these things show that a person 
 is reckoning on future years, does not some 
 one or other of them show that many uncon- 
 verted persons in this congregation are now, 
 like the rich man in the parable, thus de- 
 pending On future years ? If you are not 
 saying to yourselves as he did, that you 
 " have much goods laid up for many years, 
 and may take your ease, eat, drink, and be 
 merry," still you are eagerly seeking the 
 earthly happiness which you may think at- 
 tainable, in the neglect of all those better 
 things, which if you were quite conscious 
 that you would in a very short time stand 
 before God, you would be more anxious to 
 attain. 
 
 Let me now, in the second place, remind 
 you, that our Lord has here taught us, that 
 every person indulging in this temper has 
 too much reason to fear that God may say 
 to him, " Thou fool, this night thy soul 
 shall be required of thee ;" or, in other 
 words, that he may fear lest he should be 
 suddenly cut off. 
 
 At the best, my dear friends, human life 
 is exceedingly short, to a considerate per- 
 son's views. The account given of it by 
 the psalmist, in the nineteenth Psalm, is 
 most atfectingly true ; " We spend our 
 years as a tale that is told ; the days of 
 our years, are threescore years and ten, and 
 if by reason of strength they be fourscore 
 years, yet is their strength labour and sor- 
 
 row, for it is soon cut off and we fly away." 
 Which of us can expect to live to one hun- 
 dred years o^age ? And what are one hun- 
 dred yearsjcompared with one hundred|thou- 
 sand ? And we have all to live beyond the 
 grave,not one hundred thousand years alone, 
 but one hundred thousand centuries of 
 years— nay, an eternity of duration. If a 
 person was quite certain that he would have 
 a hundred years upon earth, could those 
 hundred years be better, more wisely, more 
 economically employed, than in preparing 
 to be happy through a hundred thousand 
 centuries! Could any man do better than 
 spend those hundred years with the most 
 sedulous and anxious care to provide for the 
 happiness of a hundred thousand centuries ' 
 
 But, my friends, it is an extravagant view 
 for any one to take, that he shall live to 
 that threescore years and ten. The average 
 of human life is incomparably shorter than 
 that. By the public registers (taken with 
 care) of the births and marriages in the 
 kingdom of Belgium, in which the length 
 of human life differs very little from its 
 length in our own country, it has been as- 
 certained, that of the number of persons born 
 in any given year, more than half will have 
 died before twenty-live years are over ; 
 within twenty-five years, half of those born 
 in any year pass into eternity ; and there- 
 fore for all to expect to reach threescore 
 years and ten is extravagant folly, judging 
 by what we see of human life. In an ex- 
 amination which has been published of ten 
 thousand deaths, which occurred in a district 
 of England from the year 1813 to the year 
 1830, it has been ascertained that 8,802 of 
 those persons died before they were ibrty- 
 two years of age ; that is, nearly nine- 
 tenths of the whole, nearly nine out of 
 every ten of the persons dying in that dis- 
 trict, died before they were forty-two years 
 of age. And therefore it would be extra- 
 vagant, for the generality to expect to live 
 to threescore years and ten. The sum of 
 human life, already short, is thus reduced 
 by positive observation to a much briefer 
 period. 
 
 And even this does not represent ade- 
 quately its brevity with respect to a vast 
 number. The whole class, for instance, of 
 
87 
 
 persons with a sickly and fragile constitu- 
 tion from their childhood cannot reasonably 
 expect to live so long. By giving them 
 that frame, God has said to them that He 
 will at least call them earlier than most ; 
 and they may plainly see, that it is not 
 likely they will live to the age allotted to 
 most men. Old persons, again, cannot live 
 more than three or four years ; and the 
 period is very brief to them, in which they 
 can possibly prepare for eternity — for the 
 immense, the boundless region that lies be- 
 yond the grave. The old person, the sickly 
 person, the man advancing in years, must 
 know that he has very little time to pre- 
 pare for his eternal condition. 
 
 But this is judging of things as they hap- 
 pen ordinarily ; we all know that this does 
 not give at all a proper view of what each 
 man may expect from God. It is true, that 
 God so governs the world, as to allow na- 
 tural causes to accomplish their proper 
 effects; and therefore it is not irreligious 
 to make those general observations, which 
 are now very properly made hy authors and 
 by observers upon human life; but let us 
 recollect that God has distinctly told us, 
 that nothing of this happens by chance. 
 He has not therefore foregone His own 
 dominion. The Lord Jesus Christ claims 
 (as we know) in the first chapter of the 
 Revelation, " the keys of hell and of 
 death;" opening death and the grave, or 
 shutting them, just as He will, and deter- 
 mining when a man shall die and how long 
 he shall live. We know too, that even " a 
 sparrow does not fall to the ground" with- 
 out His permission, and " the very hairs of 
 our head are all numbered." He, then de- 
 termines when the meanest shall die, and 
 how long the meanest shall live ; because, 
 though indeed how long each man lives 
 according to those natural circumstances in 
 which he is placed may be calculated, God 
 has an absolute controul over them all, 
 and human life may be determined by a 
 thousand things — by the climate, by the 
 harvest, by accident, and a multitude of 
 things which influence life or death. God 
 has an absolute controul over them all; and 
 every disturbing cause (and these sometimes 
 
 affect human life far more than those ordi- 
 nary causes do) is in His hand too ; so 
 that each man is to remember that every 
 thing affecting his lot is determined by his 
 Almighty Sovereign, who can when He 
 pleases terminate his life or as He pleases 
 continue it. 
 
 As we know, then, that God can terminate 
 human life when He pleases, every person 
 who is living in disregard of His will has 
 reason to fear lest he should terminate it 
 suddenly. 
 
 For, in the first place, we know that God 
 has an absolute right to end human life 
 when He pleases. He gave it ; and He 
 may withdraw it. He preserves it ; and 
 He may discontinue it. And men have 
 sinned enough to forfeit, net only their na- 
 tural life, but also the life of their souls. 
 
 God has often exercised this right. When 
 He swept away the population of the earth 
 with a flood, He showed His full right over 
 human life. When He destroyed all per- 
 sons, young and old, in Sodom and Go- 
 morrah, He showed His full right over 
 human life. When seventy thousand died 
 of the plague because David numbered the 
 people of Israel, God again showed i s 
 full right over human life. He has an ab- 
 solute right to take away life, for He gave 
 it. And (what is more) God does in fact 
 sometimes suddenly take away human life. 
 Korah and all his companions died suddenly 
 and unwarned. The inhabitants of Sodom 
 and Gommorah died without the slightest 
 warning. The seventy thousand who fell 
 by the plague when David numbered the 
 people, died without the slightest warning. 
 And thus God may take any one's life if 
 He pleases, without giving him a moment's 
 warning. Does not this very frequently 
 happen ? Which of us can have come to 
 the middle of human life, without noticing 
 many such instances, in which persons have 
 been summoned into eternity without the 
 slightest warning ? Several instances in the 
 circle of my own friends and relations come 
 to my mind at this moment, in which the 
 healthy and the strong have been called out 
 of life with little warning or none. Per- 
 sons have dropped down dead in the streets j 
 
8b 
 
 persons who went to bed healthy have been 
 found dead in the morning ; some have died 
 jn an instant, in their chair, sitting down to 
 a meal ; some in our own day have fallen 
 dead even in the pulpit. People die just 
 when God pleases ; and with such warning, 
 or none, as He determines. And this 
 without any known rule. Those die, whose 
 lives are most important ; the heads of 
 families, who have many dependent upon 
 them ; those who are most loved ; those 
 who are clinging most to life. Those die, 
 who are the least prepared ; those by whom 
 apparently there has been no preparation at 
 all made for eternity, are still suddenly car- 
 ried off. Thus God shows, that He does, 
 when He pleases, take away human life 
 without any warning. 
 
 But further than this; God has given us 
 grounds to apprehend, that if a man is de- 
 pending on future years without reference 
 to His will, and is expecting earthly enjoy- 
 ment in contempt of that which is spiritual 
 and heavenly, he has reason to dread lest 
 God should say of him, " Thou fool, this 
 night thy soul shall be required of thee." 
 We are taught this most plainly by the pa- 
 rable of the barren fig-tree. Our Lord 
 there describes a person, who ought to have 
 been serving God for years and who has 
 not served Hira ; and He declares of such 
 a man that he may have his time for awhile 
 prolonged, and that God may let him alone 
 for awhile to see whether he would serve 
 Him, and that as soon as that time is past, 
 then the sentence is to be pronounced, 
 " Cut it down, why cumbereth it the 
 ground ?" Now when may a person expect 
 that that respite should terminate, that. that 
 opportuninity should be complete, and that 
 that sentence should go forth? When the 
 Canaanites were for awhile preserved, this 
 is the account given of the reason why they 
 were preserved — " the iniquity of the 
 Amorites is not yet full." There was an 
 amount of sin which God would still en- 
 dure; His patience should last for awhile, 
 till that amount of sin was completed, and 
 then they should be cut off. AVhen the 
 Jews, after having rejected our blessed 
 Saviour, continued still to persecute His 
 
 apostles and His disciples, the apostle St. 
 Paul gives this account of their constant 
 opposition — " Forbidding us to speak to 
 the Gentiles that they might be saved, to 
 till up their sins alway;" there was an 
 amount of sin which God would endure, 
 after which His patience should last no 
 longer, and they were fast filling it up ; very 
 speedily it was filledjup, and the vengeance 
 came. After the amount of the permitted 
 evil of the Canaanites was full, after they 
 had sinned as much as God would permit, 
 they were cut off; and when the Jews had 
 sinned as much as God would endure them 
 in sinning, they were cut off too. Now 
 which of us can say, when his amount of 
 iniquity maybe full? God, in His extreme 
 mercy, allows to persons a certain time ; 
 and they know not when that time will 
 end. He will bear with a certain amount 
 of sin ; and not one of us, considering all 
 the advantages he has had, can say when 
 that is complete. But when it is complete, 
 then as (our Lord taught us) we have rea- 
 son to expect the sentence — " Cut it down ; 
 why cumbereth it the ground?" And in- 
 deed is not that what is told us in this pas- 
 sage itself. Why did our Saviour, with a 
 view to instruct those that were living in 
 worldliness and unconcern, say that the rich 
 man heard this sentence from the Almighty, 
 " Thou fool, this night thy soul shall be re- 
 quired of thee ?" It would be nugatory, if 
 !t were not to intimate to us that each man 
 in similar circumstances may expect that 
 such a sentence should be pronounced on 
 bim. And he therefore, who is living in 
 ungodliness among us, who disregarding the 
 blessings of eternity is reckoning on future 
 years for earthly enjoyment, has evidently 
 reason to anticipate, that when he is least 
 expecting it God may say to him, «' Thou 
 fool, this night thy soul shall be required 
 of thee." 
 
 Now let me, my dear friends, beseech 
 you to lay this solemn consideration to 
 heart. You are in the hands of the al- 
 mighty God, who determines your time to 
 stay upon earth just as He pleases. You 
 have offended Him; you are offending Him 
 constantly. And He has shown you now. 
 
89 
 
 that tbere is reason to anticipate that He 
 should when you are least expecting it, and 
 while your health is firm, and while you are 
 saying, " Soul, thou hast much goods laid 
 up for many years, take thine ease, eat, 
 drink, and be merry" — He should say 
 " Thou fool, this night thy soul shall be re- 
 quired of thee." 
 
 Let me pow, in the third place, ask you 
 solemnly to consider how unwise it is, for 
 a person under such circumstances to live 
 unprepared for eternity. 
 
 Since of the human family two on an 
 average (a fraction more than two) pass 
 into eternity each minute, therefore we 
 have reason to think, that while I have 
 been speaking to you to-day not a few of 
 our fellow-creatures have hastened into 
 eternity, and have gone before their Maker ; 
 and perhaps some one among these may 
 have been just the character described in 
 this passage. Perhaps jnst while I have 
 been speaking, has God said to some one, 
 who was counting on future years and say- 
 ing to himself " Eat, drink, and be merry" 
 — " Thou fool, thy soul is required of thee !" 
 
 Let us consider the folly of that man. 
 Let us suppose (which I fear is not impro- 
 bable) that some such spirit has this morn- 
 ing hastened into eternity, and has gone to 
 give an account before God of his wasted 
 life, without having one minute to repent 
 or any disposition to repent. 
 
 God has said to him, " Thou fool I" 
 How emphatically does He thus describe 
 the insanity of such a course ! It was folly 
 to live as he did ; because he could not re- 
 tain, one moment beyond the appointed 
 time, all the possessions and enjoyments 
 which he idolised, and while he was 
 calculating upon years of enjoyment, God 
 was about to summon him to His presence. 
 It vvas tolly to calculate on that which was 
 not his. It was folly, in dependence upon 
 that earthly happiness, to throw away such 
 a great salvation. It was folly of such a 
 man, when he might have been interested 
 in Christ and might have had a share in all 
 the great blessings of the Gospel, not 
 much as to ask God that he might^obtain 
 
 them. It was folly, to expose himself to 
 eternal punishment, which would prove in- 
 tolerable and was so near at hand. It was 
 folly, to expose himself to the wrath of an 
 almighty Being, who knew all that he was 
 doing, in whose hand his breath was, and 
 whom he was insulting and offending every 
 day. It was greater folly, if that man had 
 the opportunity of knowing all this, if he 
 was often invited to the Gospel, if he was 
 often warned of the danger of his course, if 
 he knew the certainty that it would end in 
 ruin, if he had deep convictions that he was 
 wrong, if he purposed at some future period 
 to amend and repent and reform and turn 
 to God. Then it was greater folly — con- 
 sidering how he knew all this, it was 
 greater folly— to live in those habits, that 
 must one day be broken off. And at last 
 God has said to him, " Thou fool ! this 
 day thy soul is required of thee." 
 
 And if we speak of a supposed case, 
 which may have been, which of you, my un- 
 converted hearers, may not be the next 1 Of - 
 which may it not next be said? It may 
 perhaps, before this day is over, be the de- 
 scription which applies to some one in this 
 congregation. For none of us can tell — 
 the Almighty exclusively determines — how 
 soon He may call some of you to give an 
 account of such a wasted life, none of us 
 can tell. 
 
 Let me, then, in conclusion, earnestly 
 exhort you to realise this solemn truth ; 
 and let every careless person feel this in his 
 inmost soul — ' It may be me ; my turn may 
 be the next to stand before my Maker, and 
 He may now be preparing that sentence for 
 me, " Thou fool, this night thy soul shall 
 be required of thee.'" 
 
 If so, let me exhort you, my dear hearer, 
 as you would not look with the deepest re- 
 giet upon the whole of life, that you will 
 not depend henceforth upon future time. 
 The present is yours ; but you have no right 
 to reckon on the future. Under God, re- 
 garding His will, it may be wise to provide 
 for future years ; but it must be with strict 
 subordination to Him, who determines all 
 events according to His pleasure. This is 
 the account that God Himself has given 
 
90 
 
 you in this matter ! " Boast not thyself of 
 to-morrow, for thouknowest not what a day 
 may bring forth." Do not reckon to-mor- 
 row your own ; for it is God's. Do not 
 exult in your possessions, as though you 
 could keep them for a single day ; but own 
 that all time is in His hands, and " thou 
 knowest not what a day may bring forth." 
 You know not what Divine Providence may 
 do with you while you live ; you know not 
 how soon that Providence may summon you 
 into eternity. Listen too to the Divine admo 
 nition given to you in the New Testament; 
 " Go to now, ye that say, To-day or to- 
 morrow we will go into such a city, and 
 continue there a year, and buy and sell, and 
 get gain ; whereas ye know not what shall 
 be on the morrow. For what is your life ? 
 It is even a vapour, that appeareth for a lit- 
 tle time, and then vanisheth away. For 
 that ye ought to say, If the Lord will, we 
 shall live, and do this, or that." Thus re- 
 ferring to Him, it may be wise to lay your 
 plans for some years to come ; but if you 
 make those calculations without regard to 
 Him, it is irreligious, it is atheistic in prin- 
 ciple, and can only be expected to bring upon 
 you the Divine displeasure. Rather then, 
 my dear hearers, join in that prayer of the 
 psalmist, so wise, and often so blessed, 
 " So teach us to number our days, that we 
 may apply our hearts unto wisdom." That 
 shows us, that it is the tendency of " num- 
 bering our days" to lead men to " apply 
 their hearts to wisdom ;" and did you but 
 earnestly believe, fully believe, that God 
 Almighty may at any period number your 
 days, it is probable you would at last be led 
 to "apply your heart to wisdom." And if 
 that conviction now takes hold of your un- 
 derstanding* if you,^ my careless hearers, 
 feel that it is probable that God may when 
 you are least thinking of it call you into 
 eternity, either this year or the next or you 
 know not when, I trust it may be the means 
 He employs to lead your hearts to wisdom. 
 And hoio ought you then to " apply them to 
 wisdom ?" Listen to the exhortation, which 
 God has given you, in the second chapter 
 of the book of Proverbs ; " My son, if thou 
 wilt receive My words, and hide My com- 
 
 mandments with thee, so that thou incline 
 thine ear unto wisdom, and apply thine 
 heart to understanding ; yea, if thou criest 
 after knowledge, and liftest up thy voice for 
 understanding ; if thou seekest her as silver, 
 and searchest for her as for hid treasures ; 
 then shalt thou understand the fear of the 
 Lord, and find the knowledge of God." 
 i^ou must obtain an acquaintance with your 
 Maker — a spiritual, experimental and sav- 
 ing acquaintance with Him. You must 
 know God ; you must find spiritual wis- 
 dom ; you must be taught of the Holy 
 Spirit. Then apply your hearts to it now. 
 Seek it with more earnestness than you 
 seek earthly good. Labour for it as for hid 
 treasure. Cry earnestly to God to impart 
 it to you. And the promise is that it shall 
 be yours. That direction, given to us in 
 the book of Ecclesiastes on this subject, is 
 invaluable; " Whatsoever thy hand findeth 
 to do, do it with thy might, for there is no 
 work nor device nor knowledge nor wisdom 
 in the grave whither thou goest." If you 
 have but a little time, use that little time 
 well. If you can call only the present 
 yours, use that present to prepare for eter- 
 nity. And if you feel that you must at some 
 time be converted, that you must believe in 
 Christ, you must be changed in heart and 
 habits, you must be His true servants, you 
 must have your affections set on things 
 above, at some time or another, then seek 
 to have it all done now. JSow is the best 
 time, because now is the only time that you 
 can call your own. Whatsoever you have to 
 do " do it with your might" because you have 
 but a little time in which you may do it. 
 Seek these blessings with resolution ; seek 
 them by every effort in your power to make, 
 with every sacrifice to which you can be 
 called. Seek them by earnest prayer. Seek 
 them with a resolute disposition to sweep 
 away every obstacle to the possession of 
 the best blessings. Seek them with con- 
 stancy. For if your hearts are impressed 
 now and you feel a momentary earnestness, 
 it may soon all pass away like the early 
 dew ; soon perhaps you will wonder, why 
 you could be so concerned about your souls ; 
 and therefore seize this moment as it flies. 
 
91 
 
 Now — now, while • you have life still 
 spared, while you have your faculties still 
 bright, while your minds are impressed 
 with the importance of eternity— let me 
 beseech you, do with all your might that 
 great work, which God gives you to do ; 
 seek that you may find in Christ the salva- 
 tion of your souls, with present peace and 
 future glory. 
 
 But lastly, this passage, if pre-eminently 
 calculated to instruct the careless, is also 
 most salutary to Christ's disciples. For let 
 us remember, that all are in danger of ex- 
 pecting too much from this present world, 
 and reckoning with something of irreligious 
 certainty on future years. Our Lord, 
 describing His whole professing church, did 
 not describe only the " foolish virgins" as 
 slumbering and sleeping because the Bride- 
 groom delayed His coming, but He described 
 them all as slumbering and sleeping ; show- 
 ing to us the vast danger there is, that we 
 should all set our affections far too much on 
 earthly things, and put to a greater distance 
 than we ought the things of eternity, and 
 think there is more of time remaining for 
 us, in which to accomplish those great 
 duties which God has enjoined upon us 
 here. And therefore Christians as well as 
 others should listen to their Lord's com- 
 mand, given at the close of that parable — 
 " Watch therefore, for ye know neither the 
 day nor the hour wherein the Son of Man 
 Cometh." Let me beseech ?/o«, my Christian 
 friends, to keep your lamps burning brightly. 
 Trim them from day to day. Guard against 
 
 the prevailing and general danger of slumber- 
 ing and sleeping.becauseyou do not think the 
 Lord is coming. Take care to have your 
 views of Christian doctrine clear, to realise 
 the great promises and threatenings of the 
 Gospel from day to day. Take care to 
 maintain in lively exercise the religious 
 affections you have attained — your godly 
 reverence, your fear of the Divine displea- 
 sure, your tenderness of conscience, your 
 humiliation on account of sin, your desire 
 of the Divine glory, your delight in God, 
 your gratitude for redeeming love ; keep 
 them in lively exercise from day to day. 
 Take care that faith is every day strength- 
 ened by meditarion on the promises, and 
 upon what God is to you and what He has 
 declared that He will be. Take care to 
 maintain dutiful habits towards your Maker 
 and your Monarch, each day being found 
 in His service, that whenever the Lord 
 comes, at evening or at midnight or at the 
 cock-crowing. He may still find you ready, 
 accomplishing His work. Day by day do all 
 as to that Master, to whom you must give 
 account. While others are asleep, take 
 care that you be not. And thus may this 
 admonition of our text be as salutary to the 
 disciples of Christ, as it is to the others ; 
 and if the careless and the unconverted 
 among us will not lay to heart those solemn 
 admonitions that the Redeemer has given 
 us, at least His own people may be stirred 
 up to greater watchfulness, decision, con- 
 stancy, and carefulness for their own welfare 
 and for the welfare of those around them. 
 
SERMON XII. 
 THE UNCONVERTED WARNED BY THE REMORSE OF THE LOST. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFOBD ROW, ON SUNDAY EVENING, OCT. 
 
 1839. 
 
 " Then Judas, which had betrayed Him, when he saho that He was condemned, repented 
 himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, 
 I have sinned in that I have betrayed the innocent blood. And they said, What is that to 
 us 9 see thou to that. And he cast down the thirty pieces of silver in the temple, and departed, 
 and went and hanged himself" — Matthew xxvii. 3 — 5. 
 
 bad now leisure to survey the consequences 
 too of his crime. How would the omnis- 
 cient God regard it ? What would the 
 Saviour think of that conduct ? How 
 would his fellow-disciples condemn him for 
 it ? In what light would all honest and 
 humane men regard it? Nay, with what 
 contempt would the very priests regard the 
 vile tool of their malicious wickedness 1 
 Henceforth an outcast from society, sepa- 
 rated from all his former associates, 
 harassed by Satan, deserted by God, a prey 
 to remorse— what fife remained for him? 
 How could he use the money thus acquired ? 
 He loathed the sin ; he loathed the gain, 
 for which he had committed it ; and unable 
 to bear the very sight of the money which 
 he had thus acquired, he went and offered 
 it again to those wicked men who gave it. 
 They were unwilling to receive it ; and he 
 " cast it down in the temple." ^nd then, 
 unable to endure that tumult of a heart that 
 could feel its guilt and yet not repent— a 
 prey to the most fearful remorse— unable to 
 endure intolerable anguish — he plunged at 
 once into eternity. 
 
 I hope, my beloved friends, that no one 
 in this congregation will ever be placed in 
 the situation of that man, or ever meet his 
 experience. But every unconverted sinner 
 is tending directly to it ; he is in the straight 
 road to this experience. And if our 
 nature remains after death the same (as 1 
 think you will see reason to believe before 
 this discourse is finished), there is no un- 
 converted sinner that shall come under the 
 punishment due to his sins in eternity, who 
 will not share in those feelings of the 
 apostate. 
 
 While Judas, who was besotted with 
 the lust of money, was pursuing the attain- 
 ment of those thirty pieces of silver, they 
 seemed to him so desirable that for their 
 sake he was willing to encounter all hazards. 
 The loss of reputation, of the favour of his 
 Master, of the friendship of his fellow-dis- 
 ciples, of the good opinion of all honest 
 men— the Divine anger, and any other con- 
 sequences which might follow— seemed 'to 
 him things to be despised in comparison 
 with that gain. And he therefore deter- 
 mined on obtaining that money, though he 
 must do it by the most treacherous cruelty 
 and by the most base hypocrisy. 
 
 He obtained that money. And no sooner 
 was it his, than his feelings underwent a 
 total change. He had got all that he de- 
 sired, but he could not use it. By bis help 
 Jesus Christ was seized by His enemies; 
 through him, He was treated barbarously, 
 and then condemened. Judas had now lei- 
 sure for reflection. He knew that this was 
 the Messiah of God ; he had seen His 
 miracles, he had heard His doctrine, he 
 had witnessed His holy life, he had shared 
 His friendship, be had taught in His name, 
 he had cast out devils through His power; 
 he knew that He was God's Messiah, and 
 after having been treated with unexampled 
 patience and kindness by the Lord, he had 
 now betrayed Him into the hands of His 
 enemies. At once his guilt rushed upon 
 his mind. He saw that which he had com- 
 mitted in its true light- as be did not see 
 it previously. He perceived something of 
 the character of his hypocrisy, his cruelty, 
 his ingratitude, his injustice, his ungodli- 
 ness. And it tilled him with horror. He 
 
93 
 
 I have used other arguments, my beloved 
 friends, to induce you to lay to heart your 
 fearful condition, if you are still unchanged 
 by grace ; and I will now add this. I will 
 try to depict to you something of that 
 remorse, which you will experience as soon 
 as your day of mercy is over, if that day 
 of mercy is not well used. 
 
 Alas! notwithstanding every invitation, 
 argument and appeal, men will go on in a 
 course of ungodliness; men will resist all 
 mercy, and die as they live. As soon as 
 this brief course is over, then at once they 
 come into the condition of Judas. That is 
 like him they have lost all the pleasure of 
 sin ; like him they endure the punishment 
 of sin ; like him they are without hope of 
 forgiveness. And placed in those circum- 
 stances, they must experience his unavail- 
 ing and torturing remorse. 
 
 If our nature remains the same (and we 
 have no reason whatever to suppose that it 
 will be changed), then by the known princi- 
 ples of that nature each person that is brought 
 into his circumstances must experience his 
 agony of mind. And there appear there- 
 fore to be two things which are as likely to 
 be suffered by each unconverted person that 
 dies unpardoned, as they were suffered by 
 him. First, each such person will know 
 sin as Judas knew it; and secondly, each 
 such person will bate sin as Judas hated it. 
 
 Oh! let us all beseech the infinite God, the 
 God of mercy and compassion, that iTthis 
 description must 6e realised by many, it may 
 not be by any here— that at least those who 
 have chosen to listen to it, drawn I trust to 
 listen to it by the merciful providence of 
 God, may through that very instrumentality 
 escape the reality. Otherwise, my friends, 
 it is but useless pain. It were better to 
 dream on of the happiness of the other 
 world, and to hope still for a felicity that 
 never can be yours, if when the real suffer- 
 ings to which each sinner is exposed are 
 depicted, you will not be moved by the con- 
 sideration to turn to God. That is the 
 grand end to be sought; and listen this 
 evening to the remorse, which will even- 
 tually accompany unpardoned sin, that it 
 may compel you to turn to God. When 
 
 our blessed Saviour was on earth, describ- 
 ing the blessings of the Gospel under the 
 parable of the wedding feast, He represented 
 the Almighty in that parable as sending 
 forth His servants to " compel those to 
 come in" to His wedding, who were in the 
 highways and hedges— to urge them by the 
 most moving arguments they could to seek 
 a share in those great blessings. Oh ! that 
 the hour of that compulsion were come, for 
 at least some souls here ; and if assured that 
 a course of ungodliness does lead to this 
 misery which I am describing, oh ! that 
 without,any delay and without any hesita- 
 tion they might seek in good earnest to 
 turn to their Creator and their God ! 
 
 First, my brethren, the sinner in the next 
 world will know the character of sin, as 
 Judas knew it. Here men cannot judge of 
 sin aright, because they are ensnared by the 
 gain and by the pleasure that accompany it. 
 Resolved to seek that which sin offers them 
 they therefore will not judge of it aright. 
 Their imagination is dazzled by its charms : 
 their heart is set upon what it offers ; and 
 it blinds them, just as the hope of that money 
 blinded Judas before it was his. And as 
 he could not then judge of the character of 
 his sin, while he could not but judge of it 
 afterwards, so the sinner now, pursuing 
 those objects which a course of ungodliness 
 promises to him and which religion seems 
 to deprive him of, cannot judge of guilt 
 aright ; but those gains and pleasures passed, 
 there is nothing henceforth to prevent a 
 just judgment with respect to the guilt of 
 sin and with respect to its consequences. 
 
 As soon as he had committed the sin, 
 and he had obtained all that it promised, 
 and.he had found that promise delusive and 
 the pleasure momentary and vile, he then 
 (as I have mentioned) judged aright of sin. 
 And so will the unpardoned sinner, ]\'ot 
 as the Christian views it, when freely for- 
 given, he sees all its ingratitude and vile- 
 ness — pardoned and blessed and saved— so 
 as to make him hate it ; but he will see it 
 as Judas saw it, as a hardened reprobate 
 may see it— by the clear cold inductions of 
 j the understanding while the heart remains 
 
94 
 
 hard. Sinners will then assuredly see all 
 the forbearance and mercy, with which God 
 favoured them while they were on earth. 
 They will recal the many years during which 
 they slighted His mercy and abused His 
 benefits. They will remember that He 
 gave them understanding, and thought and 
 conscience, and the revelation of His will. 
 They will be reminded then, that there was 
 an atoning sacrifice, and an interceding 
 Saviour, and the Spirit of God ready to 
 bless them, and the path to heaven laid 
 open, and the blessings of eternity offered — 
 and they rejected them all. They will then 
 judge somewhat rightly of the reasons why 
 they so rejected them. They will see how 
 momentary, how delusive, how vile, how 
 criminal those gains and pleasures were, for 
 which they clung to a course of ungodli- 
 ness. They will then remember how they 
 shunned the society of Christ's people — 
 how they neglected His appointed ordi- 
 nances, or with what hardness of heart they 
 repelled their salutary influence. They will 
 remember then how many mercies they 
 abused — the convictions they stifled, the 
 emotions they trifled with, the resolutions 
 they broke. And all this will show them, 
 just as similar reflections showed to Judas, 
 the character of their guilt. 
 
 They will also then see the consequences 
 of sin. Now a sinner cannot know the 
 glory or the blessedness of the heaven which 
 he despises. He will not meditate upon it ; 
 he only half believes it — perhaps even ques- 
 tions its very existence. But then (as our 
 Lord has shown us by the account of the 
 rich man and Lazarus) those who are in 
 torment may lift up their eyes, and " see 
 .Abraham afar off and Lazarus in his bosom;" 
 that is, they may see something of the glory 
 of the blest. This at least they will know, 
 that they are for ever with God in the pre- 
 sence of the Saviour, enjoying his eter- 
 nal favour and all that omnipotent love 
 may do to make them happy. They will 
 know at least, that in that blessed region, to 
 which every penitent believer has attained, 
 thefe is no more curse, no death, no sorrow, 
 no sighing. And then they will see and 
 feel, that they have lost that salvation. 
 
 They will know that it has been lost 
 through their own fault; they will be 
 sensible that it is lost for ever. This 
 will show them something of the just con- 
 sequence, which flows from obstinate 
 ungodliness. They will then also know the 
 eternal punishment which awaits an 
 unpardoned sinner. Now they disbelieve it. 
 Either they do not believe that there is a 
 condition so awful, as that which Christians 
 describe to them and as the Word of God 
 declares, or they disbelieve that that punish- 
 ment will be theirs ; they think that there 
 is something of exaggeration and fiction in 
 all this account of the sufferings of the 
 lost, or at least that it cannot be intended 
 for persons so estimable as they. But, alas ! 
 they will feel it then. They will then 
 doubt no more. How should the poor 
 sinner doubt, when be has felt the billows of 
 that fiery lake roll over him ? When he has 
 endured the gnawing of that worm that 
 never dies, he cannot question its exist- 
 ence, for he is feeling it. W^hen he is lying 
 crushed under that intolerable weight of 
 anguish he will not then reason about the 
 impossibility of theAlmighty thus punishing 
 a sinner. (Jnbelief will then pass away. 
 He will feel that his sins deserve it, because 
 he will see that his sins have brought it. 
 And then alas ! he will know too, that that 
 punishment is for ever. You may conceive 
 how he will cast his eyes about that dun- 
 geon of the lost, to see if any where he may 
 escape ! and he will find no means. He 
 will see then that it is impossible to pray — 
 that God hears prayer no longer — not be- 
 cause He is an unmerciful God, but because 
 justice demands that punishment. His 
 doom will seem the more intolerable, be- 
 cause conscience will repeat to him again 
 and again for ever — It is all deserved. And 
 thus he will then know by bitter experience, 
 what it was to brave so rashly the curse of 
 an omnipotent God; he will then know 
 something of the consequence of sin, as 
 he knows its guilt. 
 
 And this will, in the next place, lead him 
 (like Judas) to hate sin and every thing 
 connected with it. Now he loves it — fondly 
 
95 
 
 loves it. It is for its sake, for the sake of 
 its gain and its pleasure, that he will not 
 turn to God. He shrinks from religion, 
 solely because it threatens to deprive him 
 of the enjoyments that sin brings with it. 
 Therefore he will not be a disciple of Christ ; 
 Therefore he turns away from all offered 
 mercy ; fastened down to the things of time 
 and sense, and incapable of desiring or 
 seeking the things that are above. But all 
 this will be passed then. There is no more 
 gain or pleasure in hell. There will not 
 be there any more wealth or power, to be 
 acquired. Splendour and ostentation will 
 be gone then. There is no more revelry 
 and mirth, and wine, and dancing and song 
 there. In that eternal state of the lost, 
 there is nothing more to delight the fancy, 
 to gratify the senses, to please the heart. 
 All that makes a sinner love ungodliness 
 now, will have passed away for ever. And 
 therefore he will be in a condition to hate 
 the sin, which he now so doats upon. Yet 
 bear in mind, that it will not be that haired 
 with which the penitent believer is inspired, 
 when at last he finds peace in Christ ; not 
 that contrite sorrow for sin, that detestation 
 of its baseness, which is connected with 
 a sense of the pardoning mercy of God, 
 which springs from a heart now made holy, 
 which is combined with gratitude and hope 
 and peace in the Redeemer. That were 
 a blessed emotion ; could it reach hell, it 
 would no longer be true that there was no 
 drop of wate^ to cool the burning tongue. 
 Could a sinner thus bate sin, all would not 
 be lost even there. But the heart is hard 
 there ; the heart is utterly dried and im- 
 penitent ; there is no contrition, there is 
 no hatred of sin like that. But a sinner 
 may hate sin because of its consequences, 
 just as Judas hated it, when he thought of 
 his guilt and «' went and banged himself" 
 because he could not bear the burden. 
 And thus the sinner will bate it. He will 
 hate it, because he feels the intolerable 
 curse that it has brought upon him. Imagine 
 one of our fellow-creatures now, for some 
 disgraceful conduct, driven from society, his 
 character blasted, and his fortune ruined ; 
 how would that man henceforth look upon 
 
 that conduct ? He would not even bear 
 the mention of it ; he would endeavour to 
 obliterate it entirely from his memory ; it 
 would pursue him, like a detestable phan- 
 tom ; he would hold it in utter abhorrence— 
 because of its consequences. And that is 
 the character of the miserable sinner in 
 hell. He now will see what sin has reduced 
 him to; he will feel an utter detestation of 
 those habits that have brought him down to 
 ruin, when that detestation is useless and 
 unavailing. 
 
 He will then hate no less all the gains 
 and the pleasures, vvbicH once allured him 
 to sin. What will they then seem to him ? 
 Utterly insignificant, momentary, and vile. 
 He will wonder how he could have been so 
 besotted, as for a moment's trivial indul- 
 gence to put to hazard the eternal interest 
 of an undying soul. And he will loathe 
 them, for having tempted him so to violate 
 his Maker's will, and live and die His 
 enemy. 
 
 But his hatred will not be exhausted 
 there. As Judas undoubtedly hated the 
 priests, who had urged him on to betray 
 his Divine Master, the sinner in hell will 
 hate the companions of his wickedness. 
 All those who now encourage him in ungod- 
 liness, all those for fear of whom or friend- 
 ship of whom he lives in ungodliness, will 
 then seem to him utterly odious. They 
 tempted him to sin, they encouraged him 
 in iniquity, they helped to hinder him turn- 
 ing to God in earnest ; and therefore he 
 will hate them then. If one, who for his 
 crimes against his country's laws was sen- 
 tenced to a violent death, on his road to 
 execution should see smiling among the 
 crowd the worthless wretch, who had first 
 drawn him into crime, had strengthened 
 every evil propensity and blasted every good 
 one, what a look of intense hatred would 
 he cast upon him ! what a burning curse 
 would he breathe upon that tempter as he 
 passed him, supposing his own heart un- 
 changed, his own mind tortured with re- 
 morse and apprehension — feeling that he 
 was ruined for both worlds and seeing his 
 seducer there ! Such greetings will the 
 damned hold in hell. They have helped 
 
96 
 
 each other down to ruin ; and they will be 
 each other's torturers for ever. 
 
 Nay more ; as Judas probably felt the 
 keenest irritation when he thought of his 
 fellow-disciples, so blest in the favour of 
 the Lord and all condemning his crime, the 
 sinner in hell will feel a hatred of those 
 blessed saints, whom Divine mercy has 
 raised to heaven. They will be happy, and 
 he wretched ; and their happiness will be a 
 title to his haired. They will be good and 
 bte evil ; and their goodness will compel 
 him to abhor them. Why did Satan, not 
 content with his own ruin, not satisfied 
 with the damnation he had brought upon 
 himself — why did he enter Eden, and when 
 he saw our happy and holy parents why did 
 his devilish malice urge him to bring them 
 down to ruin ? He abhorred their good- 
 ness, he abhorred their happiness, and their 
 goodness and their happiness compelled him 
 to seek to make them miserable, though 
 it enhanced to all eternity his own 
 misery. And such is the very nature 
 of a lost soul. He will hate those who are 
 so happy and so good, while he is so mise- 
 rable and so wicked. But besides this, re- 
 member, the saints in glory will justify their 
 Maker's decisions. His judgment will seem 
 to them holy and just and good; and the 
 miserable outcast from God and heaven will 
 know that the whole universe, holy and 
 happy, condemns him for his sins. He will 
 find pity no where ; at least not such pity, 
 as is incompatible with the serene and per- 
 fect satisfaction, with which the whole holy 
 universe will regard the justice, the wisdom 
 and the goodness of God in his destruction. 
 And that must make him hate them. 
 
 Nay, it were well for him if he hated 
 them alone. But who has placed him in 
 that misery ? Who holds him there ? Who 
 will not listen to the cry of his wretched- 
 ness ? Who will not bestow on him par- 
 doning mercy or converting grace ? Who 
 is the omniscient Avenger, whose eye is on 
 him incessantly and from whom it is im- 
 possible to escape ? With whose omnipo- 
 tent curse is his very soul transfixed, and 
 that for ever ? It is God's. And though 
 Goi is holy and just and good, and he 
 
 knows it, and he will justify his Maker, 
 and he cannot but acknowledge that ail is 
 right, yet when he feels thus miserable and 
 knows that the Almighty has justly ruined 
 him, I feel assured that he will hate and 
 blaspheme his God ; as we read in that 
 passage, to which I have already adverted, 
 of those sinners, who when plagued for 
 their sins " blasphemed the God of heaven 
 because of their pains and their sores." 
 Such will • be the lamentable condition of 
 the lost. 
 
 But then, lastly, with what feelings must 
 such a ruined creature at last come to 
 regard himself! Every other hatred will 
 centre there. With what intense feelings 
 of remorse will he curse the folly, that has 
 brought him to that place of torment ! Who 
 was it, that rejected the clearest truths? Who 
 was it, that would not employ the most 
 powerful means ? Who made him turn 
 away from prayer, and from readrng the 
 Scriptures, and from the offered mercy of 
 God? Who compelled him to reject the 
 Divine Saviour, and hindered him from 
 ever once seeking with all his heart the gra- 
 cious and transforming influence of the Spirit 
 ofCJod? Who made him seek the society 
 of the wicked, and made him leave the 
 society of the good? He did it all himself ; 
 he chose to be miserable. Many among 
 them did it with their eyes open, did it 
 against convictions, did it for long years, 
 did it when they often felt themselves in- 
 clined to turn to God, and did it when they 
 knew that the one course led to glory and 
 the other led to misery; but they would do 
 it still. And I fear, that in that place of 
 torment there is many a ruined soul, that 
 is now making such a fearful soliloquy as 
 this: — 'I am my own destroyer; I have 
 damned my own soul ; I have chosen to be 
 an accursed outcast from God ; I brought 
 myself here. Oh ! insufferable anguish ! to 
 lie under this despair for ever, and to know 
 1 did it all myself!' 
 
 Yes, sinner ! be assured of this, that if 
 you do not turn to God before it is too 
 late, there will come over you for ever feel- 
 ings such as will make the agony whicli 
 urged Judas to that rash act seem merely 
 
97 
 
 like the little irritation of an infant com- 
 pared with the agony of a man. You will 
 know it all ; you will experience it all. 
 
 But God grant, that it may be so with 
 none in this assembly to-night. Oh! let this 
 thought weigh with you in time. My fel- 
 low sinners, have pity on your immortal 
 souls, have pity on yourselves, while yet 
 there is time ; and use every mournful 
 feeling, which such a subject as this must 
 awaken one should think in ail, whose 
 hearts are not already as the adamant — use 
 it to arouse you instantly, to arrest your 
 progress and make you turn to God. Each 
 sinner here should say— If there is not ano- 
 ther man on earth that will seek with ear- 
 nestness to make his way to heaven, 1 
 will; if I should be alone on earth, the 
 only one who would listen to the declared 
 will of God, the only one who would seek 
 an interest in Christ — if all my fellow- 
 citizens, if all my fellow-countrymen, if the 
 whole world will rush on to experience and 
 endure this anguish — God helping me, I 
 will endeavour to escape. Oh ! that this 
 blessed resolution might arise in the heart 
 of every sinner here ! Or if all will not, 
 oh I that at least some might listen ! — that 
 at least some one, some two or three, some 
 few, hitherto careless, would anticipate 
 what a very few years, what possibly a 
 very few days, may bring them to experi- 
 ence ! Do I ask you, my dear friends, an 
 unreasonable thing, when I only bid you try 
 to anticipate now the feelings, which very 
 shortly will rush like a resistless torrent 
 over your souls? If you will think of sin 
 thus through countless ages, whether you 
 choose or not, why not think of it so now ? 
 If you must think of sin thus through ages 
 uncounted, when the thought will be use- 
 less to you, will you not think of it so now 
 when it may bring you to salvation ? If 
 you will not, why then I had better be silent 
 on these awful topics ; I had better bid you 
 
 still slumber on in your carelessness and 
 hope of happiness, if you will not be aroused 
 to escape. But, my dear hearers, if you 
 will but listen and reflect, God may make 
 this the " hammer" that at last " breaks 
 your heart in pieces," and brings you to 
 submit to His awful majesty — or rather to 
 His infinite mercy. For when I ask you to 
 submit to God, it is not to One, who has 
 not mercy to bestow ; it is not to One, who 
 cannot save ; it is not to One, who delights 
 in your ruin. He is " waiting to be graci- 
 ous." And would you but see in time 
 what infinite love and justice demand, and 
 how the mercy of God has warned you of it 
 for the very purpose that you might escape, 
 methinks you would be induced at last to 
 turn from it. If you were perfectly con- 
 vinced that a course of conduct would in a 
 few days destroy all your hopes of earthly 
 happiness, beggar you for the whole of life, 
 make you an undone wretch to your dying 
 day, would you continue that course ? 
 would you enter on it this evening? And 
 if you are equally persuaded, that ungodli- 
 ness m.ust in a few years bring you to a 
 worse ruin, plunge you in a more bottom- 
 less perdition, then I cannot but hope that 
 at least it will induce some to seek a refuge 
 in Christ, and to find in the only Saviour 
 of sinners a peace they never otherwise can 
 know. 
 
 Dear friends, use this knowledge so. Do 
 lay it to heart this evening in going from 
 this house of prayer. Weigh well what the 
 remorse will be, that will seize upon your 
 souls in a very short time, if you do not 
 turn to God. And while you resolve to 
 use whatever means you can, accompany 
 that with earnest and constant prayer, that 
 God Almighty will show you now the real 
 character and consequences of sin, so as to 
 prevent your being wrapped in that over- 
 whelming remorse, which will at last seize 
 upon the ungodly. 
 
SERMON XIII. 
 THE UNCONVERTED WARNED THAT FEW WILL BE SAVED. 
 
 PREACHED AT ST. JOHN'S CHAPKL, BEDFOHD ROW, ON SUNDAY MORNING, OCT. 13, 1839. 
 
 " Enter ye in at the strait [/ate ; for wide is the gate, and broad is the way, that 
 leadeth to destruction, and many there he which go in thereat. Because strait is the 
 gate, and narrow is the way, that leadeth unto life, and few there he that find it.'" — 
 Matthew vii. 13, 14. 
 
 The guilt which lies upon the head of 
 every unconverted sinner is so great, that if 
 be be not pardoned and renewed, it must 
 weigh him down to a punishrpent, which is 
 intolerable and eternal. And that punish- 
 ment, we have seen, is near. Any day God 
 may, if he please, terminate the sirmer's 
 unprofitable life, and call him to his last 
 account. 
 
 But it may be thought by some, that 
 this dreadful doom must be reserved only 
 for a few— for those, who have surpassed 
 other men in wickedness and resisted Di- 
 vine mercy more than other men, and 
 whom it may be right to select as monu- 
 ments of the vengeance of God, while the 
 great majority may be saved. They may 
 think therefore that they do not come within 
 the threatened class, but that notwithstand- 
 ing they have not been so religious as they 
 ought to be, they may hope for the mercy of 
 God with the great majority. How many, 
 then, we have to ask, will be saved ? Is it 
 the great majority of those, who ever hear 
 the Gospel ? 
 
 'J he text gives us a very plain and a very 
 awful answer to that question, " Wide is 
 the gate, and broad is the way, that leadeth 
 to destruction, and many there be which go 
 in thereat ; because strait is the gate and 
 narrow is the way which leadeth unto life, 
 and few there be that find it." The way 
 to hell is stated to be broad and thronged 
 by multitudes ; the vray to heaven is de- 
 clared by Him, who never lies, to be very 
 narrow and trodden by few. 
 
 May the consideration of this awful 
 truth lead each ungodly person in this con- 
 gregation to hearken to our Saviour's mer- 
 ciful direction — for which He announced 
 this solemn truth ; and as He has here urged 
 upon them, may tbey " enter in at the 
 
 strait gate," that they may be found among 
 the " few" that are saved, and not among 
 the " many" who are lost. 
 
 In order to lead (with the blessing of 
 God) some at least in this congregation to 
 make that decision and to make it now, let 
 us consider, first, some scriptural state- 
 ments with respect to the smallness of the 
 number of those who are saved ; and then 
 let us observe some reasons for this awful 
 fact; at the same time looking up to God 
 that He would bless it to every soul, quick- 
 euing to greater earnestness those who have 
 grown careless in His service, and leading 
 to a prevailing desire after salvation those 
 who are still in danger of perishing. 
 
 I. First, my brethren, let us notifie some 
 scriptural statements upon this subject. 
 
 It is enough to give us fearful intimation 
 of the large numbers who will eventually 
 perish, to consider how many have on dif- 
 ferent occasions perished miserably in their 
 sins under the apparent wrath of God. 
 When the world was destroyed by a deluge, 
 there were but eight persons who escaped ; 
 all the others being overwhelmed by the 
 wrath of God. When the world had fallen 
 into general idolatry, there was but one fa- 
 mily called to be the depositaries of the 
 Divine mercy. When God sentenced to 
 destruction the four cities of the plain, 
 only Lot with his two daughters were saved 
 by the mercy of God. Of all the adults 
 that left Egypt for the promised land, two 
 only, Caleb and Joshua, were ever per- 
 mitted to see it ; the others perished mi- 
 serably in the wilderness. In the days of 
 Elijah, seven thousand only remained of 
 the whole nation of Israel, that were still 
 the worshippers of God, the rest being in- 
 volved in a destructive idolatry. And 
 
99 
 
 wben, after repeated trials and repeated 
 judgments upon that nation, at length the 
 promised Saviour came, of whom the. pro- 
 phets had spoken for many centuries, ex- 
 pected by all the church with eager interest 
 — when the eter.n^li on of God came down 
 and assumed our nature, spake as "never 
 man spake," lived as never man lived, and 
 wrought astonishing miracles to convince 
 the most incredulous of His mission— after 
 thirty-three years in which He tabernacled 
 amongst men, this is the account we have 
 of His reception ; " He was despised and 
 rejected of men, a Man of sorrows and 
 acquainted with grief, and we hid as it were 
 our faces from Him ; He was despised, and 
 we esteemed Him not." The fruits of His 
 personal ministry on earth seem to be com- 
 prehended within about five or six hundred 
 disciples, out of the millions with which 
 the world was peopled. 
 
 These being awful facts, showing how 
 the Lord has punished multitudes for their 
 sins, let us notice some passages of Scrip- 
 ture, which speak of the prospects of the 
 world. St. John assures us, that " the 
 \Vhole world lies in wickedness." St. Paul 
 Las told us, that it is enough to mark any 
 one to be a " child of wrath" that he " walks 
 according to the course of this world." He 
 has in another place exhorted believers, 
 " not to be conformed to this world, but to 
 be transformed by the renewing of their 
 minds," into a spirit and temper, into aims 
 and habits, distinct and opposite to those 
 of the world. 
 
 If from the state of the world we turn 
 our attention to the condition of the nomi- 
 nal church of Christ, those who are called 
 by His name, we find similar statements 
 respecting them. When the Lord Jesus 
 Christ described the state of His universal 
 professed people, He spoke of them as 
 " likened to ten virgins," of whom " five 
 were foolish" and were to be excluded from 
 the presence of the bridegroom ; intimating 
 assuredly what vast numbers amongst those 
 who profess to belong to Him shall he found 
 to be destitutf^ of religion, and be shut out 
 from His presence when He comes. Above 
 
 all, in that very remarkable and very awful 
 parable which we have this day read,* He 
 has shown us how the Gospel would be 
 received in the world ; there He declared, 
 that the blessings which it contained would 
 be received as the offer of that wedding 
 feast was received. Numbers would " make 
 light of it," and go to " their farm" and 
 " their merchandise"' in preference ; num- 
 bers would bitterly hate both it and all who 
 professed to desire it ; and many more, 
 seeming to belong to that body of guests, 
 would still be rejected, because they re- 
 nounced the essential conditions upon 
 which it was offered ; and this would hap- 
 pen in the case of so many, that compared 
 with the number of the lost, the number of 
 the saved would be few — " For many are 
 called, but few chosen." 
 
 According to these prophetic intimations 
 what has been in fact the history of the 
 professed church of Christ? We know 
 what fierce opposition it met with in the 
 world from the first. We know too how 
 early corruption defaced the church itself. 
 In the second century even, were the foun- 
 dations manifestly laying for that fearful 
 apostacy, which has since corrupted nearly 
 the whole professed church of Christ. At 
 that time ceremonies began to multiply, 
 and corruptions in doctrine went hand in 
 hand with similar corruptions in practice ; 
 and that progress in defection from the 
 truth and simplicity of the Gospel fearfully 
 proceeded through the third and fourth cen- 
 turies, till at length the professed church of > 
 Christ became so corrupt, that the children 
 of God seemed hardly to be found upon 
 the earth. Up to this day, the large por- 
 tion of those who bear the name of Christ 
 are awfully corrupted. The churches of 
 Rome, of Greece, of Abyssinia— the Syrian, 
 the Coptic, and the Syriac churches in 
 Hindostan— are all of them debased by 
 frightful superstitions, have forgotten the 
 Scriptures, scarcely ever bear the \\ord of 
 God expounded to ihem, arc trusting for 
 their salvation to silly rites, and forgetting 
 the great " Mediator between God and 
 man" are looking to imaginary mediators 
 
100 
 
 for their safety, while,eighteen hundred years 
 after the Gospel has been preached, three- 
 fourths of the world havescarcely the slightest 
 knowledge of the name or history of Christ. 
 But we need not look even to them. 
 Amongst the comparatively few, to whom 
 a purer faith has been preached and who 
 have had the privilege of reading the Word 
 of God, is it not a fact painfully notorious, 
 that the vast majority are living in open 
 ungodliness, totally disregarding the care of 
 their souls, living as though they had to 
 give no account to their Maker, scorning 
 openly the blessings of the Gospel, despis- 
 ing and defying its threatening, and spend- 
 ing a fugitive and trifling existence as though 
 existence were to pass with this frail life ? 
 
 The history, then, of the universal church 
 of Christ has proved, that the way to hell 
 is broad and thronged by multitudes — the 
 way to heaven narrow and trodden by few. 
 And oh ! my brethren, it would be well, if 
 all those that made even a serious profes- 
 sion of the Gospel, were found amongst 
 that " few." It would be a happy thought, 
 could I believe that all who are present here 
 now were numbered amongst that " few." 
 But even when we restrict that little circle 
 to those, who make a profession of Christ 
 which seems true ! alas ! it will be found 
 perhaps that even among them — perhaps it 
 will be found in the disclosures of the great 
 day that still even among them— many were 
 treading in the broad way, and few had 
 found the narrow. 
 
 II. Let me now give you some reasons 
 for this awful fact ; which may (I trust) 
 serve to lead each person, who is in danger 
 of eternally perishing, to discovei»his true 
 position, and find out in which of these 
 roads he is himself travelling. 
 
 In the first place, in order to observe why 
 so many tread the broad road and so few 
 are walking in the narrow, we must bear in 
 mind what it is to be saved, or what it is 
 to walk in that narrow way. In order to 
 be saved, a sinner must be forgiven. And 
 this he can only be (as. we have often seen) 
 through the mercy of God for the sake of 
 Jesus Christ ; this is the one solitary rea- 
 
 son why a sinner is forgiven. Hence then 
 to be forgiven, a sinner must believe in 
 Christ as the only Saviour of his soul from 
 eternal death. He must be brought to see 
 that he is exposed to eternal death, and 
 must own it— or else he can never trust in 
 that Redeemer ; he kn„ 7 ^e brought to re- 
 pent of those sins which he acknowledges 
 and simply to accept Christ as his only hope, 
 yielding himself up to the government of 
 Christ while be trusts in His righteousness. 
 And in the next place, a sinner (to be 
 saved) must be brought to glorify God whom 
 he has dishonoured, and to be prepared for 
 that eternal life, for which at present in his 
 unregenerate state he is totally unfitted ; 
 and in order to be brought to this, he must 
 be rendered holy in heart and principle, he 
 must be brought to bbey (habitually and 
 steadfastly to obey) the will of God, and to 
 do this with grateful affection— without 
 which he never can either glorify his Maker, 
 or be fitted for the eternal world. And 
 then that this may take place in him, he 
 must be changed by Divine grace, since no 
 one, who is not under the governing influ- 
 ence of the Spirit of God, is ever brought 
 to this repentance for sin, this full acknow- 
 ledgment of guilt, this trust in the Re- 
 deemer, this holy and loving obedience to 
 the will of God. Now this is a course of 
 life and of feeling, which numbers of the 
 ungodly cannot endure. They cannot hear 
 the thought, that they must confess sin and 
 repent of it ; they cannot endure the 
 thought of being saved wholly by depend- 
 ence on the merit of Christ ; they cannot 
 endure a course of life, which threatens to 
 change their habits, which requires a holi- 
 ness of which they have nothing. Instead 
 of loving God, they feel that they are 
 alienated from God. Instead of being 
 heavenly-minded, they are altogether earthly- 
 minded, and cannot bear the thought of de- 
 pending exclusively on Divine grace to 
 effect this great change. Thus they con- 
 tinue in their sins. Numbers cannot at- 
 tain to that life, which yet is essential to a 
 sinner's acceptance and eternal happiness. 
 
 Let us n«?r/ observer some .'easons why 
 they thus reject this method of salvation. 
 
101 
 
 Those reasons are exceedingly general and 
 powerful. 
 
 In the first place, I may notice the pre- 
 vailing ungodliness of our fallen state. 
 " The carnal mind is enmity against God." 
 And this of itself is enough to hinder the 
 vast majority from receiving the Gospel 
 when it is presented to them. They have 
 no inclination to turn to God. They do 
 not love Him or His ways, but are turned 
 from Him; and therefore that method of 
 salvation, which He has revealed, is at once 
 distasteful to them. 
 
 But this ungodliness of nature is made 
 up of many particulars, which are exceed- 
 ingly powerful motives to reject tlie Gospel; 
 and alas ! as prevalent as they are powerful. 
 
 One of these, that I will mention, is the 
 natural pride of our hearts. If a man is 
 proud of his understanding, he canimt bear 
 to be told that he is naturally blind to Di- 
 vine truth, and needs to have his eyes 
 enlightened by the teaching of God, and is 
 himself incapable of perceiving truth 
 savingly ; and therefore he rejects that doc- 
 trine. A man that is proud of his self- 
 controul and philosophical resolution, can- 
 riot endure to be told that he is helplessly 
 criminal and vile, that he has no power to 
 change his own heart and that he must look 
 to (jod to change it. A man that is proud 
 of his own good conduct, cannot bear the 
 thought that that good conduct can have no 
 influence on his justification, that in this 
 matter he must come down to the level of 
 the worst of his species, and look to be 
 saved only for the righteousness of another; 
 and be therefore rejects the Gospel, which 
 teaches him this. Thus it is that the me- 
 thod of salvation, which God has revealed, 
 mortifies human pride ; the apostle speaking 
 of it thus — " Where is boasting then? it is 
 excluded ; by what law ? of works ? nay, 
 but by the law of faith." This is so dis- 
 tasteful to the pride of the human heart, 
 that men in general are like those Jews, of 
 whom the apostle wrote with tears — " They 
 being ignorant of God's righteousness, and 
 going about to establish their own righte- 
 ousness, have not submitted themselves 
 unto the righteousness of God." 
 
 Another very prevailing cause, why but 
 few are saved, is the worldliness of our 
 fallen condition. Sometimes this appears 
 in the prevailing love of wealth. Men may, 
 like that rich man of whom we read in the 
 Gospel, have many amiable dispositions, 
 and yet be afraid of that interference with 
 their worldly successes, with which it 
 threatens them, as it threatened him. The 
 Lord Jesus Christ said to him, " Go and 
 sell that thou hast and give to the poor, and 
 thou shalt have treasure in heaven, and 
 come and follow Me ;" "and he was sad 
 at that saying, and went away grieved, for 
 he had great possessions." He loved his 
 wealth better than he loved salvation. And 
 so many persons now think they perceive in 
 the terms of the Gospel that which shall 
 interfere with their worldly success ; and 
 for this, in one way or another, they reject 
 the Gospel. Or they may be like that 
 other rich man mentioned by our Lord, 
 who " was cluthed in purple and fine linen 
 and fared sumptuously every day," whose 
 heart was upon the " good things of this 
 life," and had no sympathy with the suffer- 
 ings of others ; and choosing thus his por- 
 tion here, at length he "lifted up his eyes 
 in torment." So many rich men now be so 
 dazzled and enchanted with the splendour 
 and the honours of this world, as to have 
 no taste at all for spiritual religion, no heart 
 even to enter on the examination of its 
 truths. Or they may be like that other 
 rich man mentioned by our Lord in 
 another parable who said, " Soul, thou 
 hast much goods laid up for many years ; 
 take thine ease, eat, drink, and be 
 merry"— counting upon their present pos- 
 sessions, for long happiness to come, and 
 therefore disregarding the happiness which 
 the Gospel offers ; and thus by the love of 
 wealth, the prevailing worldliness of their 
 spirits, hindered from ever accepting Christ 
 in earnest. How fearful a thing it is, to . 
 notice how very few of wealthy men seem 
 even professedly to belong to the flock of 
 Chr;st, or to have any heart for the blessed- 
 ness which His Gospel offers ! Or it may 
 be, that without that prevailing love of 
 wealth, still their worldliness may appear 
 
102 
 
 in theircares or in their pleasures. Some men 
 there are, who acknowledge that their cares 
 and their anxieties about this world so harass 
 their spirits and engross their thoughts, that 
 now they have no disposition to think about 
 eternity; and they promise themselves, that 
 at some future time, when those cares are 
 lessened and those employments diminished, 
 then Uiey will care about their souls. Others 
 maybe still more criminal, who have abund- 
 ance of leisure, whose whole life is leisure, 
 and whose leisure is all spent in sin. These 
 are persons devoted to frivolous dissipations, 
 and who cannot endure the Gospel, which 
 threatens to interfere with their prevailing 
 course of lite, which summons them to 
 pal-t with all the enjoyment for which they 
 have any present taste, and seems a rigorous 
 and austere system destroying all their 
 vvorldly enjoyments. Both these classes 
 our Lord said would exist, thus making 
 light of the Gospel feast— one saying that 
 he " had bought a piece of ground and must 
 needs go and see it," and another that he 
 " had married a wife and therefore could not 
 come." Both were described by our Lord 
 in that veiy impressive parable ot the sower 
 of the seed, as those who were so entangled 
 with the " cares and riches and pleasures of 
 this life," that they could " bring no fruit 
 to perfection." 
 
 Besides these, who are thus engrossed 
 with worldly cares and pleasures, there is 
 another class, who are hindered from receiv- 
 ing the Gospel by the fear of their fellow- 
 creatures. Our Lord declared, in the same 
 parable, that there would be such. He 
 likened them to the seed which was cast 
 upon th(j'' stony ground," which grew for 
 awhile and was then scorched ; declaring 
 that in like manner there would be those, 
 who received the Word, but when tribula- 
 tion or affliction arose on account of the 
 Word, then they would apostatize. Some- 
 times these persons have a fear of the 
 influence, which their fellow-creatures may 
 have upon their present interests, and dread 
 that loss, to which the enmity, indifference, 
 and contempt of their fellow-creatures may 
 expose, them. Sometimes, without antici- 
 pating that their worldly interests may suf- 
 
 fer, they are afraid of that perpetually 
 harassing ridicule and contempt, to which 
 if they are brought into contact with worldly 
 and irreligious persons, they must day by 
 day be exposed. Or perhaps they may be 
 afraid of the positive enmity and persecu- 
 tion, which a profession of religion would 
 bring with it, and cannot bear the averted 
 looks, the unjust imputation, the violent 
 hatred, to which, if they received the Gos- 
 pel in sincerity, they might be exposed. 
 These are therefore amongst " the fearful 
 and unbelieving," of whom the Word of 
 God declares that they must "have their 
 part in the lake which burneth with tire and 
 brimstone." i^nd how many amongst those 
 that hear the Gospel may be placed amongst 
 this class ! 
 
 Another very prevailing cause, which will 
 hinder numbers from receiving the Gospel 
 and which will bring them to destruction, 
 is the natural sloth which men indulge in. 
 There is a class of persons, who feel from 
 their youth deprived of moral energy and 
 resolution, who are like reeds floating down 
 the current of human life, with no fixed 
 purpose and no resolute activity for any 
 great object. Now the Gospel calls men to 
 mortify that disposition. Our Lord says, 
 "Strive" (wrestle) "to enter in at the 
 strait gate ;" and they are not prepared for 
 the effort. And St. Paulbassaid, "Let 
 us not sleep, as do others, but let us waicL 
 and be sober ;" and they love to slumber on. 
 And they fulfil, alas! those words of Solomon 
 — " A little more sleep, a little slumber, a 
 little' folding of the hands to sleep; so shall 
 thy poverty come as one that travaileth, and 
 thy want as an armed man." While they 
 are thinking only of that easy enjoyment 
 which they have in this world, they find 
 themselves in eternity ; and an awful desti- 
 tution, which no duration will ever relieve, 
 has seized upon them unawares and must 
 last for ever. 
 
 To all these fearful causes, acting upon men's 
 minds to hinder them receiving the Gospel 
 1 must add the state of the world in general. 
 For this acts most powerfully upon each 
 individual, hindering him from welcoming 
 the message of salvation.^ What does he 
 
103 
 
 find in society in general? Almost universal 
 example tempts him to worldliness and ir- 
 religion. The prevailing authority of human 
 opinions is against the Gospel. He finds 
 among those who scorn or reject it, and 
 among those who countenance him in his 
 levity and irreligion — first the vast multi- 
 tude (which of itself animates him to con- 
 tinue in an ungodly course) — and then (as 
 though it were impossible for him to escape) 
 he finds not merely the multitude but those 
 who are raised above the multitude by every 
 distinction with which human nature is 
 adorned. Those of the greatest talent, 
 those of the greatest learning, those whose 
 characters are the must estimable, those 
 whose aflfections are the most lively, those 
 whose influence is paramount over him, 
 are all combined in that ungodliness, which 
 serves at once to blind, to ensnare, and to 
 enslave. 
 
 And then we must add to these the name 
 of that fearful enemy, who " as a roaring 
 lion goeth about seeking whom he may de- 
 vour" — withamalicewhich is never satiated, 
 and an activity which never wearies. That 
 being is engaged against them, who filled 
 the heart of Judas^ even at the very paschal 
 supper, the very night of our Saviour's suf- 
 ferings, and when he witnessed His sorrow 
 to betray Him. That maliciou? enemy of 
 souls, who " filled the heart of Ananias to 
 He to the Holy Ghost," is ready to act on 
 theirs. He is termed " the spirit that now 
 worketh in the children of disobedience ;" 
 besetting each man who disobeys the Di- 
 vine law, laying siege to his fancy, his un- 
 derstanding, his heart continually. And so 
 general is his influence in the world, that he 
 is termed " the" prince of this world,"' 
 " the god of this world;" to whom, for- 
 saking the Almighty, they bow down and 
 adore. And so fearful is his influence among 
 men, that however much they have to' dread 
 their own lusts and passions, and however 
 much they have to dread the influence of 
 their fellow men, all these are placed by 
 the ajjostle as though they were insignificant, 
 rind he says, «• We wrestle no^ against flesh 
 and blood, but against principalities, against 
 powers, against the rulers of the darkness 
 
 of this world, against spiritual wickedness 
 in high places." How can poor sinners es- 
 cape—with alKthese dispositions to evil 
 from within, with all these inducements to 
 sin from without? 
 
 And in truth, as the painful consequence 
 of this evil, we see men in fact in various 
 ways ruin themselves. Some are openly 
 and vehemently opposed to the Gospel ; 
 men such as Saul of Tarsus, who may have 
 very great attainments and a strict morality 
 and a high estimate of their own worth, and 
 may be thought highly of by their fellow- 
 men, but who have a burning enmity against 
 the Gospel of Christ ; such as our Lord 
 described in that parable, when He said, 
 " The remnant took His servants, and 
 entreated them spitefully, and slew them." 
 The history of thi Church of Christ has 
 marked how large that class has been in 
 various ages ; and if the circumstances of 
 society are changed, and if the force of hu- 
 man law protects life and liberty, still hu- 
 man nature is the same, and that class (be- 
 sure) exists among us, who havb a burning 
 enmity against the Gospel, in proportion 
 (in the first place) to the evidence for the 
 truths which they reject, and (in the second 
 place) to that opposition to their prevailing 
 habits and tastes which the Gospel clearly 
 manifests. There is a larger class, who are 
 led by these evils of their natme and of 
 their lives to slight the blessings of the Gos- 
 pel, " They make light of it," as our 
 1 ord said ; they cannot perceive the bless- 
 edness of religion, and cannot now set their 
 hearts upon spiritual and Aernal things ; 
 they " make light" of those blessings, for 
 which God the Son laid down His life, for 
 which God the Spirit condescends to dwell 
 in the sinner's heart, the subject of the re- 
 velation that God has given, the only bless- 
 ings that cauLnrich the soul for eternity — 
 they "make light of them," and will not 
 take the slightest pains to secure an interest 
 in the salvation Christ has provided. Others 
 there are, who do not violently oppose the 
 Gospel and do not altogether slight its 
 l)lessings, but they would try to accommo- 
 date the Gospel to their own habits and 
 views., just as those judaizing Christians, 
 
104 
 
 of whom such frequent mention is made in 
 the New Testament. They would alter 
 the Gospel according to the prevailing dis- 
 positions of their minds. Some of them 
 would endeavour to accommodate it to the 
 pride of their understanding, explain away 
 its peculiarities, and make it a rational sys- 
 tem of ethics rather than a religion revealed 
 by (jod. Some of them are disposed to 
 flatter their natural self-righteousness, by 
 interpreting the Gospel to teach a justifica- 
 cation by human works in part ; thereby 
 overturning the whole Gospel of Christ. 
 fciome may perhaps accommodate that Gos- 
 pel to their self-dependence, and believe 
 that the way in which a sinner is to be 
 accepted is by improving his own character 
 first, and thus commending himself to the 
 Divine mercy. All of them thus modify 
 and adulterate the doctrines of the cross to 
 their own ruin. Others there are, who 
 promise themselves that they will embrace 
 the Gospel itself, will receive all those 
 truths they recognise to be from God, but 
 they cannot do it now ; they must have a 
 little more pleasure, they must pursue cer- 
 tain objects till they are obtained, they 
 must wait till they are a little elder. They 
 will hope, that when sickness comes, that 
 will draw them to God ; the afflictions of 
 life, when they tame the natural spirit 
 which is now so buoyant and gay, will per- 
 haps bring tliem to God ; they will be reli- 
 gious at some time, but they cannot now. 
 Like Felix, putting it off to "a convenient 
 season ;" and alas ! that time never to them 
 comes. He l^d many other opportunities 
 of speaking with the apostle, and hearing 
 about his soul's welfare ; but they may 
 never have one. Or if it comes, it finds 
 them in an unprepared state, as those occa- 
 sions found him ; and they continue to the 
 last unchanged. And many there are, who 
 do not delay so much, but who deceive 
 themselves, by supposing that they have 
 embraced the (lospel when it is too certain 
 they have not. These are persons, who 
 mistake a natural religion for a work of Di- 
 vine grace, and the natural emotions of an 
 excited mind for a change of heart— as I 
 shall afterwards have occasion more fully 
 
 to describe; and thus they contrive to nurse 
 a delusive hope even to the end, and like 
 the foolish virgins in the parable hope to 
 the very last that they shall be ready when 
 the Bridegroom comes. And then, lastly, 
 another class there is, which seems to set 
 out well in Divine things, but at length 
 apostatises. These are they, of whom our 
 Saviour said, that " for a while they believe 
 and in the time of temptation fall away." 
 They are very earnest about their salvation 
 for a few months, or even years ; much ex- 
 cited by the truths of religion, so long as 
 they are novel ; seeming to set out in the 
 ways of God, while those around them urge 
 them to do it by a life of piety and by their 
 brotherly exhortations ; but when circum- 
 stances alter, and they are placed in the 
 midst of an ungodly world, and the novelty 
 of religion is gone, then all these natural 
 (and not gracious) emotions have passed 
 away, and instead of proving to be the sub- 
 jects of Divine grace, they are only of those 
 who "for awhile believe" and then " fall 
 away. " 
 
 When we think, then, my brethren, of 
 the many ways in which men may destroy 
 themselves, we may see what our Lord 
 meant, when He said that the road to hell 
 is broad and thronged by multitudes, and 
 the road to heaven is narrow and trodden 
 but by few. We may see how hard it 
 is to enter on a life of godliness, which de- 
 mands so much humiliation ; and how hard 
 it is to continue in a life of godliness, 
 which asks for so much watchfulness and 
 self-denial. And we may see how easy it 
 is to tread the way to hell— that it flatters 
 all the natural feelings of our corrupted 
 hearts, that it indulges all the habits we 
 most wish to cherish, that it flatters pride 
 and seif-righteousness, indulges worldliness, 
 allows sloth, and thus hurries multitudes by 
 the easy and the downward road to ever- 
 lasting ruin. 
 
 But if it does appear in fact, and if we 
 see from Scripture and from reason how 
 likely it is to be, that multitudes even of 
 those who hear the Gospel will reject it to 
 their own undoing, my brethren, let me 
 
105 
 
 beseech you all in this congregation to 
 listen to our Lord's exhortation in this 
 passage — " Enter ye in at the strait gate ;" 
 or, as it is in the similar passage in St. 
 Luke — " Strive to enter in at the strait 
 gate." And this He said in conjunction 
 (on each occasion) with the very subject 
 which has occupied our thoughts. Why is 
 it that men are to enter? Because the 
 road to heaven is narrow, and the road 
 to hell is broad. Why are men to 
 "strive to enter in at the strait gate?" 
 «' One said unto Him, Lord, are there few 
 that be saved? And He said unto them, 
 Strive to enter in at the strait gate." That 
 is, it is the very proper answer to that 
 question : it is the business of each man, 
 when he hears or reads that few will be 
 saved, from that moment to " strive to 
 enter" — to take all possible pains, to use 
 every effurt, to make every sacrilice, to care 
 that he is saved, and never to rest till be 
 knows that his feet are set in that narrow 
 way, along which so few are walking. 
 
 Let me then beseech you, my brethren, in 
 the first place, to examine diligently whether 
 you are in that narrow way. And if you 
 have reason to think you are not, be- 
 cause you see no evidences that you 
 have ever repented of sin or thoroughly 
 confessed your guilt before God, that 
 you have ever felt a simple confidence 
 in the Redeemer's merit and interces- 
 sion and love, that you have ever been 
 brought heartily and gratefully to obey God 
 — if you do not feel that you supremely love 
 Him, and have no habitual heavenly- 
 mindedness of temper — then let me, in the 
 next place, ask you to examine diligently 
 what it is that is making you reject the Gos- 
 pel, and which is urging you on in the 
 broad way that leads to destruction. That 
 is, ask yourselves most seriously, whether 
 you have an open enmity to the Gospel, oi 
 whether you are slighting its blessings, or 
 whether you are endeavouring to modify its 
 painful statements, or whether you are de- 
 laying to seek that salvation you should 
 seek now, or whether (not doing any of 
 these) you are still deceiving yourselves 
 with the form of godliness while you deny 
 
 its power. And when you have ascertained 
 these points, then endeavour, my brethren, 
 to set yourselves against that peculiar evil 
 which is likely to be fatal to you. And that 
 you may do so, examine further what you 
 conceive to be the peculiar temper of mind, 
 which is now urging you to reject what is 
 essential to your welfare. See whether 
 you are rejecting it because of the pride of 
 understanding, of good conduct, or of reso- 
 lution. See whether you are rejecting it 
 from a prevailing worldliness of spirit — be- 
 cause you love the things of this world so 
 well, that you have no heart for spiritual 
 blessings. Examine whether you are re- 
 jecting it, through the mass of care and 
 anxiety of a worldly kind, which oppresses 
 you. See whether you are rejecting it, be- 
 cause you have contracted a melancholy 
 taste for dissipation. See whether it is 
 wealth or not, which is urging you to reject 
 the Gospel of Christ. Examine how far 
 the world has an influence over your charac- 
 ter and conduct and how far you seem to be 
 numbered amongst those, whom Satan 
 " takes captive at his will." And when you 
 find out these points, then, my brethren, set 
 yourselves most diligently to master those 
 evils of your nature and to guard against 
 those prevailing tempers which you have to 
 resist. In the language of our Saviour — 
 " Strive to enter in." Strive to obtain those 
 dispositions, by which you may set out and 
 continue in the road to life. And as you 
 find (as you have found, if you have tried it, 
 and you never will try till you have,) that 
 your strength is weak, that your resolutions 
 are frail, your corruption not to be overcome 
 by human efl!"ort, let all these things induce 
 you to seek at the throne of mercy grace to 
 rescue you. Ask the Lord to deliver you 
 from the power of sin. Ask Him to place 
 you among the few that are chosen, and 
 not among the many that are only called — 
 among the few that are taking the road to 
 life, and not the many that are treading 
 the way to death. 
 
 On this subject 1 shall have some awful 
 thoughts to present to you in the evening, 
 drawn from God's Holy Word; but now 
 let me entreat you, even upon this conside- 
 
106 
 
 ration (that there are so few that will be 
 saved), that you will even now listen to our 
 Lord's invitation, and by alj means in your 
 power strive that you may be saved. Is it 
 not melancholy to think that it is too pro- 
 bable that in this very congregation, after 
 every appeal that has been made to them or 
 can be, so many still will resolvedly tread 
 the downward road' that leads to destruc- 
 tion ? Too probably not a few here, old or 
 . young, rich or poor, will still slight this 
 Gospel — will still delay till it is too late. 
 They will still deceive themselves, notwith- 
 standing the evidences of a Christian state 
 may be set most plainly before them. You, 
 my brethren, whom I address, will still be 
 found, in one or all of these ways, rejecting 
 this " great salvation." A few more years 
 — and you will find every hope passed, and 
 every fear outdone. 
 
 Beloved brethren, then listen to our ' 
 
 Lord's exhortation. It is He, who says to 
 you, •' Strive to enter in," Listen to His 
 words. Let them dwell upon your minds. 
 Do not attend to them as to what / am say- 
 ing ; but listen to what Christ says. He 
 says to you, " Strive to enter in." Let that 
 word rest upon your conscience. Go from 
 this house with this feeling — * I will obey 
 the Lord's command, 1 will " strive to en- 
 ter in ;" it requires effort, and I will exert 
 it ; it requires some sacrifice, and I will 
 make it j it requires perseverance, and by 
 His strength I will persevere ; whatever He 
 meant by " Strive to enter in," that by His 
 grace I will do.' And never let these sim- 
 ple, most gracious and merciful words pass 
 from your memory, my dear hearers, till 
 you are found in that narrow way, from 
 which, if God once set your feet there, you 
 will never depart again. 
 
SERMON XIV. 
 
 (JOD'S SOVEREIGNTY IN THE BESTOWMENT OF SALVATION 
 JUSTIFIED TO THE UNCONVERTED, 
 
 PREACHED AT ST, JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, OCT. 13, 1839, 
 
 " Therefore hath He mercy on whom He will have mercy ; and whom He will, He 
 hardenelh." — Ronnans ix. 18. 
 
 Among the various temptations, with 
 which the great enemy of souls assaults 
 ungodly men and leads them on to their 
 ruin, is that of delaying to seek earnestly 
 the grace of God, because they think they 
 can at any time repent, and if for a while 
 they continue in that course which gives 
 them present satisfaction, with their know- 
 ledge and with their resolution they may 
 change their habits at any tiaie, and asking 
 for Divine mercy may obtain it. That 
 hope proves, I suppose, in almost all in- 
 stances, delusive. It is highly dishonour- 
 able to God ; it is very often fatal to the 
 sinner. And I have therefore chosen this 
 passage, in order to show to any in this 
 congregation', whom it may be misleading 
 and whose eternal welfare it may endanger, 
 how completely fallacious such a hope is. 
 
 For how, my brethren, shall a sinner 
 change his course, and become, instead of 
 the alienated enemy of God, His obedient 
 child 1 The Scripture answers that ques- 
 tion thus, " Except a man be born again, 
 he cannot see the kingdom of God ;" 
 " You hath He quickened, who were dead 
 in trespasses and sins ;" •' Not by works of 
 righteousness which we have done, but ac- 
 cording to His mercy He saved us, by the 
 washing of regeneration and renewing of 
 the Holy Ghost ;" " We are His workman- 
 ship, created in Christ Jesus unto good 
 works." A great moral change then must 
 pass upon each sinner, before he becomes a 
 child of God ; and that change is effected 
 by God Himself. If therefore a sinner de- 
 
 lay to turn to God and does not seek His 
 grace now, how does he know whether God 
 will ever bestow it ? How can he say, 
 without insulting the Divine majesty, that 
 at any moment he may turn and live ? If 
 a person supposes that he can command 
 this blessing from God, in any way deserve 
 or by himself secure it, then does our text 
 answer—" Therefore hath He mercy on 
 whom He will have mercy, and whom He 
 will Hehardeneth." 
 
 This passage occurs in a statement which 
 the apostle made, to account for the pain- 
 ful fact, that the large majority of his 
 countrymen, though belonging to the most 
 favoured nation under heaven, were in his 
 day rejecters of the Gospel, It filled him 
 with intense sorrow, to observe how many 
 were rushing headlong to destruction. " 1 
 say the truth in Christ, I lie not, my con- 
 science also bearing me witness in the Holy 
 Ghost, that I have great heaviness and con- 
 tinual sorrow in my heart; for I could wish 
 that myself were accursed from Christ for 
 my brethren, my kinsmen according to the 
 flesh." Yet though he perceived with in- 
 tense grief that so many were perishing 
 still he did not conceive on that account 
 that the promises of God had failed. 
 " Not" (he adds) " as though the Word 
 of God had taken none effect." On 
 the contrary, this had been the method of 
 Vae Divine conduct in all times, " For 
 they are not all Israel which are of Israel ;" 
 those who bad naturally sprung from Jacob, 
 
108 
 
 were not therefore the chosen j)eople of 
 God ; neither because they were the na- 
 tural posterity of Abraham, were they all 
 children of God. For first Isaac had been 
 called by the sovereign purpose of God, 
 and Ishmael left (" In Isaac shall thy seed 
 be called") ; then Jacob had been chosen 
 to inherit especial blessings, while Esau 
 had been forsaken ; " for the children being 
 not yet born, neither having done any good 
 or evil, that the puipose of God according 
 to election might stand, not of works, but 
 of Him that calleth, it was said unto her, 
 The elder shall serve the younger ; as it 
 is written, Jacob have I loved, but Esau 
 have I hated." This choice of Isaac first, 
 and then of Jacob, was to illustrate a gene- 
 ral principle of the Divine government ; " I 
 will have mercy on whom I will have 
 mercy, and I will have compassion on whom 
 I will have compassion." All deserving 
 equally to be outcasts from the favour of 
 God for ever, it was in sovereign mercy 
 alone that He bestowed a blessing upon 
 any. On the other hand, He had an equal 
 right to reject the guilty transgressor as He 
 pleased j and if sometimes an open enemy 
 of God were raised to great power and 
 dignity in the earth, it might be to manifest 
 His wrath and not His mercy ; " For the 
 Scripture saith unto Pharaoh, Even for 
 this same purpose have I raised thee up, 
 that I might show My power in thee, and 
 that My name might be declared through- 
 out all the earth." Thus God had esta- 
 blished, by all His actual conduct toward 
 that nation, this awful truth—" Therefore 
 hath He mercy on whom He will have 
 mercy, and whom He will He harden- 
 eth." 
 
 I will now show to you, my brethren, 
 first, some of those passages of Scripture,' 
 which illustrate this doctrine ; and then 
 bring before you some considerations, which 
 serve to show that God may justly leave 
 each ungodly ^sinner to perish in his 
 sins. 
 
 Our Lord in the parable of the labourers 
 in the vineyard, recorded in the twentieth 
 chapter of St. Matthew's Gospel, has 
 
 brought this awful truth before us. He 
 represents certain labourers as having 
 wrought through the whole day, and other 
 labourers as having wrought but one hour ; 
 and when the evening came that each man 
 was to receive his pay, the owner of the 
 vineyard gave to each man a penny — giving 
 to those who had wrought through the 
 whole day that which was justly their due, 
 giving to those who had wrought but one 
 hour that which was considrably beyond 
 their due. And when this excited the 
 jealousy of the first labourers, the owner 
 answered — " Is it not lawful for me to do 
 what I will with mine own ? is thine eye 
 evil, because lam good?" That parable 
 was constructed by our Saviour to illustrate 
 this truth, with which He concludes — " So 
 the last shall be first, and the first last, for 
 many be called but few chosen." The 
 owner of the vineyard was meant to re- 
 present the Almighty ; those who received 
 more than was their due were to represent 
 the chosen, and those who received their 
 due were to represent those sinners who 
 are called but not chosen ; and our Lord 
 declared, that such received their due from 
 the justice of God, but that those who were 
 His chosen people received more than their 
 due from His mercy. " Is it not lawful 
 for me to do what 1 will with mine own ?" 
 As the owner of the vineyard was not 
 bound to bestow his free gifts upon any, 
 but might bestow them as he pleased, (he 
 Almighty has a right to bestow His gifts 
 in providence and grace according to His 
 pleasure. 
 
 And this is the constant doctrine of the 
 New Testament ; upon which I shall not 
 now enlarge, because the time would not 
 allow it, but shall merely bring before your 
 view three short, plain, explicit passages to 
 that effect. In the first chapter of the first 
 epistle of St. Peter, he thus accounts for the 
 calling and blessedness of God's people ; 
 "Blessed be the God and Fatherof our Lord 
 JesusChrist, which accordingtoHis abundant 
 mercy hath begotten us again unto a lively 
 hope by the resurrection of Jesus Christ from 
 the dead ;" that change in their nature, 
 through which they laid hold on the salva- 
 
109 
 
 tion provided by the death and resurrection 
 of Christ, was " according to the abundant 
 mercy of God." So St. James declares— 
 " Of His own will begat He us with the word 
 oftruth.that we shouldbeakind of first-fruits 
 of His creatures ;" if the Word of God is 
 made effectual to the change of a sinner's 
 heart, through which he becomes a believer 
 in Jesus and a child of God, it is here said to 
 have been wrought merely of the will and 
 pleasure of God; "of His own will begat 
 He us." And these two thoughts are com- 
 bined by the apostle St. Paul, in the first 
 chapter of the epistle to the Ephesians, 
 where he declares that believers were " pre- 
 destinated to the adoption of children by 
 Jesus Christ to Himself, according to the 
 good pleasure of His will to the praise of 
 the glory of His grace j" they did not in the 
 least deserve it beyond any other men, they 
 were wholly unworthy of those great bless- 
 ings, but God had granted them to them to 
 magnify His mercy ; and this He did be- 
 cause (there was no other reason for it) it 
 was His own will — " according to the good 
 pleasure of His will." 
 
 It were very easy to multiply these pas- 
 sages; but these are sufficient to show the 
 constant doctrine of the New Testament on 
 this subject, which assures us, in the Ian 
 guage of our text, that if He has mercy upon 
 any sinner it is because He chooses to have 
 mercy ; and if He chooses, He may there 
 fore leave that or any other sinner to perish 
 in his sin. For we must observe, that when 
 it is said in our text, " Whom He will He 
 hardeneth," this merely describes the per- 
 mission of the Almighty— nothing actually 
 done by Him. He never tempts a sinner 
 to sin ; He never inspires a sinner with one 
 corrupt thought, or one corrupt affection ; but 
 He leaves the sinner to himself. And that 
 is enough to lead any one to final obduracy 
 and ta perish in his sins. 
 
 This being the language of Scripture, let 
 me now, my dear hearers, bring before your 
 view some of those considerations, which 
 serve to show to any one, that this is per- 
 fectly just— to strip the sinner of all vain 
 excuses, and to leave him (as I trust some of 
 
 those who have been hitherto careless will 
 be left) humbled in the hands of a gracious 
 God, seeking mercy and not demanding it, 
 and seeking it with that earnestness with 
 
 ich those who never can deserve anything 
 at His hands should ask for an inestimable 
 and eternal good. 
 
 First, my brethren, God is not obliged in 
 any case to pardon any sinner for his good 
 conduct. Imagine that good conduct to be 
 what it may, it is impossible that God should 
 be obliged to pardon any. I have already 
 dwelt upon this subject, and shown you that 
 it is impossible for any sinner to make an 
 atonement for the past. And th^ very 
 fact that the Lord Jesus Christ came down 
 from heaven to save us from the conse- 
 quences of our sins, serves to show that 
 God was not obliged to pardon any sinner 
 for his good conduct. Because, had the 
 Lord Jesus Christ not come, it is manifest 
 that every sinner would have perished, since 
 no one can be saved but throngh Him ; the 
 condition of sinners was such, that all 
 would have perished had He not died for 
 them ; and if all would have perished had 
 He not come, they deserve to perish now. 
 This is clear and certain, unless we ima- 
 gine the monstrous doctrine, that God was 
 obliged to send His Son in justice ; a blas- 
 phemy which I suppose no sinner will enter- 
 tain. "God so loved the world, that He 
 gave His only-begotten Son;" it was the 
 free gift of boundless mercy. And there- 
 fore, if that gift was necessary to save sin- 
 ners from perishing in sin, then does each 
 sinner, who is now out of Christ (to use the 
 Scripture term), equally deserve to perish; 
 and he cannot claim it from the justice of 
 God, that he should be pardoned lor his 
 good conduct. 
 
 Nor is the Almighty obliged in justice 
 for the sake of Jesus Christ to pardon a 
 sinner remaining still an unbeliever. He is 
 bound by promise to pardon a believer ; and 
 it is as impossible that a believer should re- 
 main unforgiven, as it is impossible that 
 God should lie. A believer is safe for ever, 
 because he has the promise and oath of God, 
 that secure his eternal well-being. But God 
 has granted no promise to unbelievers— to 
 
110 
 
 those who are destitute of real and saving 
 faith in Christ. So far from blessing them 
 for the sake of Christ, it would be to dis- 
 honour His Son and to destroy all the great 
 ends for which. Christ died. Each man 
 that disbelieves in Christ, has, in addition 
 to all his original guilt, this further guilt 
 of rejecting the boundless love of God. 
 And that alone would be enough to sink 
 him to the lowest abyss of destruction ; for 
 if " he that despised Moses' law died 
 without mercy under two or three witnesses, 
 of how much sorer punishment, suppose ye, 
 shall he be thought worthy, who bath trodden 
 under foot the Son of God, and hath 
 counted the blood of the covenant where- 
 with He was (by profession) sanctified (or 
 consecrated) acommon thing, and hath done 
 despite unto the spirit of grace?" God is 
 therefore certainly not obliged in jnstice to 
 pardon an unbeliever, remaining impenitent 
 and unbelieving, for the sake of Christ. 
 
 Nor can the Almighty be obliged in 
 justice to grant His converting grace to 
 any one, who is impenitent and unbelieving. 
 Let us remember, that in Scripture all the 
 gqaces of the Christian character are as- 
 scribed to the gift of God. It is there 
 stated repeatedly, that repentance, and faith 
 and the renewal of the heart, and love to 
 God, and hope, and holiness, and obedience 
 and all the other gracious dispositions that 
 abound in the Christian's character are the 
 gift of God ; they come from His grace ; 
 and if therefore that grace is not bestowed, 
 the sinner remains impenitent, unbelieving, 
 alienated from God, unholy, devoted to 
 sin. Now God is not obliged in justice 
 to grant that grace. How should He 
 be? The very thought seems an ex- 
 travagance. If a man will against all evi- 
 dence disbelieve in Christ, why should his 
 Maker be obliged to compel him to believe ? 
 If a man will, when he has a thousand obli- 
 gations to love God, still hate his Creator, 
 why should he be obliged to force him to 
 love Him ? If when a man is by every con- 
 sideration, as a creature, as spiung from the 
 creating power of God and preserved by 
 His care, bound to serve Him in holy obe- 
 dience every day, be will resolve to prefer liis 
 
 own short-sighted and perverse will to the 
 will of his Creator, is the Almighty bound 
 to restrain and coerce that will ? The very 
 thought is an extravagance ; and if a man 
 will sin on, then may the Almighty in jus- 
 tice leave him to sin on ; and if he will not 
 believe. He may let him remain impeni- 
 tent ; and if he will not love, God may justly 
 leave him to His enmity, and to all those 
 consequences, which result from having a 
 corrupted state of heart, and all those awful 
 habits which flow from that corruption. 
 
 Thus is the Almighty not obliged in 
 justice to pardon a sinner for the sake of his 
 good conduct, nor to forgive him for the 
 sake of Christ, nor to grant bim His con- 
 verting grace. And then, lastly, if the sin- 
 ner has not that gift, which the Lord is not 
 obliged in justice to give him, then does he 
 continue impenitent, unbelieving, alienated 
 and ungodly. God has been pleased to 
 bind Himself by promise to bless him who 
 believes. And the origin of this change is 
 not the main consideration ; if the change 
 were effected by any means, if one who 
 was unhumbled confess his sin, if one who 
 was unbelieving trust simply to Christ, if 
 one nho was unholy become holy in heart 
 and in nature, if one who once lived in dis- 
 obedience obey his Maker's will, then will 
 such a sinner be accepted, because God has 
 promised it. But alas ! the sinner never 
 turns thus. His whole heart is against that 
 change. He is bent on fultilling his own 
 will ; he is determined to sin on ; he has no 
 disposition to love God ; he is still resolved 
 to accomplish his own pleasure ; and though 
 the mouth of the burning pi^seems opening 
 upon him, he will not turn back to seek 
 life in Jesus Christ. 
 
 And thus, my brethren, a sinner is there- 
 fore helpless before God. He is in the 
 hands of the Almighty to do with him as 
 He pleases ; absolutely in the hands of a 
 just and holy God. " Therefore bath He 
 mercy on whom He will have mercy, anj 
 whom He will He hardenetb." There is no 
 conceivable obligation laid on the Creator 
 to save any sinner ; there is no conceivable 
 power in the sinner, by which he may lay 
 hold on the offered salvation ; he has lost it 
 
HI 
 
 by his corruption, as the drunkard often 
 loses the power of refraining from his vice 
 — as the man who is tied and bound by the 
 chain of evil habits remains helplessly their 
 slave to the end. 
 
 Now this concerns each sinner here. 
 Every one of you, my dear friends, who 
 are yet ungodly, however perhaps you maybe 
 distinguished by much that is amiable in tem- 
 per and honourable and upright in conduct 
 — you are at this very moment in the hands 
 of a holy God; and He says to you, that 
 He may have mercy on whom He pleases, 
 and if Tie pleases He may leave you to 
 your ungodliness. All excuses are in vain ; 
 and they will not b»of the slightest strength 
 or moment, in that day when you stand 
 before your Maker in judgment. Every plea 
 will then be reduced to silence. You can give 
 no good reason why He should be obliged to 
 change your hearts if you will not change 
 them yourselves. If you will not turn to 
 God yourselves, there is no sort of obliga- 
 tion on Him to turn you. If you will not 
 repent and believe and love and trust and 
 serve Him, the Almighty may leave you 
 to those corrupt inclinations, which you 
 cherish and love. 
 
 ^et me beg you, then, to remember that 
 you are now in His hands. The Almighty 
 may save you, if He please ; He has given 
 His dear Son to rescue sinners from eternal 
 death ; it is a provision, which is adequate 
 to the wants of mankind ; and the Almighty 
 can, if He please, send forth His gracious 
 Spirit to draw you to Himself ; He could 
 change your hearts now. He could change 
 them to-morrow ; He has absolute power 
 and right to save. He has made a complete 
 provision for salvation, and He can save in 
 perfect harmony with all His attributes ; 
 He is a God of boundless mercy, He is a 
 God of infinite compassion, a ndHemay 
 in His mercy save all. But at the same 
 time remember, that if He save, it is in 
 His sovereign pleasure. He is not in any 
 way obliged to save one ungodly sinner 
 
 here ; and if He should pass you by and 
 leave you to your own habits and your own 
 inclinations, you must becompelled at last 
 to acknowledge that it was perfectly just J 
 I have shown you on other occasions, that 
 (those habits remaining) you deserve a doom 
 which is intolerable and eternal. 
 
 And now let me ask you to consider 
 what there is between you and the suffer- 
 ing of that justly merited punishment. 
 There are no works of your own between 
 you and death ; for you have done and can 
 do nothing to merit pardon. There is no 
 justice between you and death ; for God 
 would be just in inflicting that sentence. 
 There is no mercy which interposes between 
 you and death ; for God's mercy is consistent 
 with your everlasting doom, as it is with 
 the doom of thousands and of multitudes 
 whom He leaves to perish. There is no 
 promise between you and death ; for He has 
 made a promise to His believing people, 
 but He has made no promise to the unbe- 
 lieving and impenitent. There is nothing 
 therefore bfetiveen you and eternal death, 
 but the absolute will of God. " Therefore 
 hath He mercy on whom He will have 
 mercy, and whom He will He hardeneth." 
 There is nothing else — you can find nothing 
 between you and eternal death — but the 
 absolute vvill of God.* 
 
 And this is the will of an Almighty 
 Being, who has full power to accomplish 
 your destruction when He pleases. Can 
 you resist it, my hearer ? can you resist the 
 infinite power of God ? If you do not feel 
 subject to that awful will, it is because you 
 have dishonourable thoughts of your Maker. 
 You can no more resist any one purpose of 
 His, than (to use the awful imagery of 
 Scripture) the chaff can resist the fire 
 when it bursts upon it, or than the insect 
 can resist the faUing cliflF which crushes it, 
 or the smoke which comes from the chim- 
 ney top can resist the whirlwind that scat- 
 ters it. These are the images, that Scrip- 
 ture employs. There is absolutely no power 
 in any man to resist his IMaker's will. And 
 
 * lUe read.r, who leels d»»irous lo sludy fuillier tbe doctrine or tbe moral iuabilily and just punish 
 meat of .t sinner, may be much assisted by IJr. Chalmeri's " Lectures on Predestination," originally 
 publislied in The Pw/pef, and since republished in » separate form. 
 
 Price 6d. Sherwood & Co, 
 
112 
 
 if you sometimes flatter yourself there are 
 numbers in yourcondition.numbers can have 
 no effect in the case. The numbers, who 
 are in rebellion against human authority, 
 may sometimes be the means of impunity 
 to them, because it may be impossible to 
 punish a whole empire and because those 
 numbers may render a government too 
 weak to punish. Bub is the government of 
 the Omnipotent too weak to punish sin ? 
 Numbers against Him are no more than the 
 numbers of thorns and thistles that grow in 
 the field, which are a reason for their being 
 destroyed rather than for their being spared. 
 How could numbers resist the minor judg- 
 ments of God ? When He sent a flood to 
 deluge the whole earth, and when the over- 
 whelming waters climbed upeveryheight and 
 covered every mountain, how could numbers 
 resist Him then? Just so are sinners utterly 
 incapable of resisting at any moment the 
 absolute pleasure of the infinite God. 
 
 And remember that this God, in whose 
 hands you are, is angry with you now. It 
 is the plain language of Scripture ; He is 
 angry now with every one in this congrega- 
 tion, that is still unconverted and unrege- 
 nerate. Yoxx are depending, not on the 
 blood of Christ, but on your own works ; 
 and His language is — " As many as are of 
 the works of the law are under the curse ;" 
 that curse has been pronounced upon you 
 now. You are now, not depending on 
 Christ, but on self; and those who believe 
 not in Him fwe read in St. John's Gospel) 
 are " condemned already ;" that condem- 
 nation has been pronounced upon you now. 
 As you do not believe in Christ, really, 
 savingly, therefore (as we read in the same 
 Gospel) "the wrath of God is abiding on 
 you" now, You are in the hands of an 
 Almighty Being, and that Being is angry 
 with you ; you are under His wrath now. 
 
 And let me ask you, my hearers, what is 
 to hinder Him from taking instant ven- 
 geance ? There is one expressive image of 
 what I believe to be the true condition of 
 every unconverted sinner in the world. 
 When St. Paul was on his way to ome, 
 you remember that in the wild island of 
 Melita a viper came forth and fastened on 
 
 his hand ; and he held that animal over the; 
 kindled lire, and shook it into the flame. 
 It is the exact image of a sinner in the 
 hand of God, whose envenomed spirit is 
 opposed utterly to His Maker's will, and 
 whom the Almighty holds suspended over 
 the burning pit, to shake that man into 
 eternal woe at any moment that He pleases. 
 There is nothing to arrest His arm ; there 
 is nothing to save one ungodly man for a 
 single moment. He may drop him into the 
 burning pit, just as the apostle dropped the 
 viper, that fixed upon his hand. And what, 
 my dear hearer — what is to save yoii? 
 
 Let me beseech you not to trifle with 
 this God. There ought not to be— there 
 must not be — a controversy between the 
 Creator and the creature. Do not (in the 
 name of God I beseech you) rebel against 
 His will any more; Do not rebel against 
 this declaration of His will. Your heart 
 may rise against it, sinner, because it 
 threatens you with eternal wrath ; but do 
 not rebel against God. It is the declared 
 truth of God; and therefore strive to come 
 into that temper, which He commands you 
 to cherish when He says, " Be still" — " Be 
 still, and know that I am God." You 
 have had dishonourable views of God ; you 
 think lightly of Him now; it is the curse 
 and plague of our corrupted nature, to 
 think lightly of God. But now give your- 
 self to serious thought ; " be still, and 
 know that He is God," and do not rebel in 
 thought against His decisions any more. 
 Do not try to deceive Him by a false and 
 half reformation. Do not purpose now, 
 that you will amend your ways in part. 
 Remember He looks through your whole 
 being ; and therefore seek an entire renova- 
 tion, and nothing less. If you would not 
 meet the vengeance of that unspeakably 
 awful God, seek a thorough renovation of 
 your nature. And do not, my dear hearer, 
 whoever you may be— do not delay ; be- 
 cause to delay is to insult the Divine ma- 
 jesty. ' I will not yet repent, I will not 
 yet turn to God' — what is this but the lan- 
 guage of the most affronting insolence 
 towards the Almighty ? And while you 
 are pleasing yourself with the thought of a 
 
113 
 
 repentance at some future time, the infi- 
 nite Monarch may say, That time shall 
 never come ; the moment you destine for 
 your future change, may be a moment 
 when you shall find yourself where repent- 
 ance will never come. Therefore do not "'e- 
 lay another night ; do not delay another 
 moment ; now, while I speak to you, lift 
 up your heart to Him, who can save you 
 from merited destruction. 
 
 The temper you should cultivate, my bre- 
 thren, is that of the patriarch Job, who 
 said — " I have heard of Thee by the hearing 
 of the ear, but now mine eye seeth Thee ; 
 wherefore I abhor myself and repent in 
 dust and ashes." Oh ! woulfl that you 
 could see your sins in their true light ! 
 Would that you couJd learn how you have 
 offended the ever-blessed God ! Would that 
 you could view sin as the holy angels do ! 
 Oh! that you could have that estimate of 
 your guilt which God Almighty has ! And 
 then, instead of rising in heart against His 
 decisions, you would say with Job, " I 
 abhor myself and repent in dust and ashes." 
 In the expressive language of the apostle 
 James (addressed to sinners and therefore 
 I feel J may address it to every ungodly 
 person here) — *' God resisteth the proud, 
 and giveth grace to the bumble ; submit 
 yourselves therefore to God." Blessed 
 moment, if ever it comes in your history, 
 my unhumbled hearer! when you can 
 submit yourself to God, justify all He does, 
 place yourself in His hands, and say (as 
 one said of old when he was threatened 
 with condign punishment for His offences) 
 — " It is the Lord, let Him do what seemeth 
 Him good." Blessed moment that, 
 when at last the heart is humbled, and a 
 man feels that he consents to all the dispen- 
 sations of the All-wise 1 " It is the Lord, 
 let Him do what seemeth him God." 
 
 And is this, my dear hearer, to yield 
 yourself up to ruin ? Is it to be hopelessly 
 accursed ? Oh ! God is a God of so much 
 compassion. Who ever submitted thus to 
 Him, justified all His doings, acknowledged 
 that He might righteously destroy him, and 
 did not find mercy? 
 
 I would beseech you once again, never to 
 
 think of offering to the Lord as the least 
 atonement any of those miserable doings» 
 with which possibly you may have been 
 pleased, and with which you have flattered 
 yourselves in days past ; but give up the 
 proud and offensive idea for ever. " If ye 
 offer the blind for sacrifice, is it not evil ? 
 and if ye offer the lame and sick, is it not 
 evil? Offer it now unto thy governor ; will 
 He be pleased with thee or accept thy per- 
 son ? saith the Lord of Hosts." You can 
 offer nothing to the Lord, but what is " the 
 blind and the lame" — nothing which is not 
 an offence to Him. Forego the proud and 
 presumptuous thought ; and let your only 
 thought, while you have thought to cherish, 
 be fixed on Christ. It is the (me, it is the 
 last exhortation I would give to you on this 
 occasion; oh! that you may be enabled, 
 foregoing every other hope, to look simply 
 to Christ. On many occasions have those, 
 who have been reduced to a sense of utter 
 helplessness, who have felt that they could 
 not even take one step towards their salva- 
 tion, come to this determination — If I 
 perish, I will perish looking to Christ, Oh ! 
 that you would form such a resolution this 
 night. Was there any Israelite, that died 
 while his sickly eye was fixed upon the 
 brazen serpent ? Was there ever a sinner 
 trampled to destruction yet by the wrath of 
 God, when his dying eye looked up to the 
 cross of Jesus? Oh! brethren, try to do 
 this. His own direction is that you should 
 " labour" for this eternal benefit ; and 
 " this is the work of God, that ye believe 
 on Him whom He hath sent." And there- 
 fore strive from this night to look to 
 Christ. And if you cannot trust Him try 
 to trust Him. And if still it seeiTiS impos- 
 sible to rest wholly on Him, persevere in 
 the effort. And if every thing else seems 
 to fail, wait still on the Lord for that grace, 
 by which you may be enabled thus to trust 
 in Christ. Never allow yourself to 
 despair. In the very time when you give 
 up all hope in self, and are reduced to ab- 
 solute se//' despair, and justify all the deci- 
 sions that the Almighty may take respect- 
 ing you, and own that He may justly pass 
 you by and acknowledge His mercy and Dis 
 
114 
 
 wisdom still, in that very moment look to 
 Him for the exercise of that mercy which 
 He « delighteth" to exercise. 
 
 It is the language of His own blessed 
 Word, that " He delighteth in mercy." 
 And may He, by His blessed Spirit, so 
 
 teach this consolatory truth to every sinner 
 here, that while he foregoes every other 
 hope he may find this better and blessed 
 hope introduced in the place of those he 
 has lost, and may cling to Christ Jesus for 
 his eternal welfare. 
 
SERMON XV. 
 THE UNCONVERTED IN FEARFUL PERIL THROUGH PRESENT DELAY. 
 
 PREACHED AT ST. John's CHAPEL, BEDFORD ROW, OV SUNDAY MORNING, OCT. 20, 1839. 
 
 "But exhort one another daily, while it is called to-day, lest any of you be hardened 
 through the deceitfulness of sin. " — Heb. iii. 13 . 
 
 It is not very long, ray dear brethren, you would not be persuaded of the dangers 
 
 before you and I must stand at the 
 judgnrient-seat of Christ ; and amongst 
 other things for which we must give an 
 account, you must give an account of 
 every address you have heard from this 
 place, and I of every opportunity I have 
 had of setting before you the truths of the 
 Gospel. I have therefore been endeavour- 
 ing to bring before you some of the most 
 powerful considerations, in order that per- 
 sons who have been living in carelesness 
 may be induced (I bad almost said, com- 
 pelled) to seek an interest in the atoning 
 sacrifice of Jesus Christ. 1 have shown 
 you the guilt there is in sin, and the punish- 
 ment with which God has threatened it. 1 
 have shown you the extreme uncertainty of 
 time allotted to us in this world, and the 
 perfect right God has to destroy every un- 
 converted person at any moment. But 
 there are two further dangers to which you 
 are exposed (those among us, I mean, 
 who have not as yet received Christ, though 
 they may have been influenced in some 
 degree by the consideration of these solemn 
 truths) ; there are two more dangers to 
 which you are exposed, and against which I 
 desire, with the help of God, seriously to 
 warn you. The first arises from an uncon- 
 verted person supposing that at some future 
 time he shall feel more disposed to religion, 
 and under more favourable circumstances 
 for conversion to God; and the second is a 
 disposition to mistake the false appearance 
 of religion for religion itself. Either of 
 these dangers may involve some in this con- 
 gregation in eternal ruin. 1 desire to place 
 before you both ; that if you are eternally 
 
 to which you were exposed. The second I 
 mean to bring before you this evening ; at 
 present let us examine what is the state- 
 ment of the text on the first of these 
 dangers. 
 
 An unconverted person may sometimes 
 imagine (I fear it is a very common mis- 
 take), that a time will come, when he will 
 be more inclined to religion than he is 
 now — that at last he will be a child of 
 God, though he is persuaded he is not so as 
 yet. Now this is so far from a reasonable 
 expectation, that all experience and all 
 knowledge of our state by nature go to 
 prove it to be false ; and instead of its being 
 just and true, a person who knows his dan- 
 ger and yet neglects to seek salvation at 
 once, is in the utmost danger of finding his 
 heart grow harder. 
 
 Of this the apostle tells us in these words 
 — " Exhort one another daily, while it is 
 called to-day, lest any of you be hardened 
 through the deceitfulness of sin." Profess- 
 ing Christians are warned in the context 
 lest they fail as the Israelites failed to obtain 
 the blessings set before them ; they are 
 therefore urged to " exhort one another 
 daily," lest they should fail in obtaining 
 those blessings. " Let us therefore fear, 
 lest, a promise being left us of entering into 
 His rest, any of you should seem to come 
 short of it." " Let us labour, therefore to 
 enter into that rest, lest any man fall after 
 the same example of unbelief." We may 
 observe here, that the apostle tells us to 
 what we are to exhort one another ; let us 
 labour therefore to enter into that rest— let 
 
 ruined from either of these causes, it may i us take heed that we do not lose those 
 only be through your own choice, because j blessings. We are shown by the example 
 
116 
 
 of the Israelites what danger there is of 
 losing them, and are exhorted therefore to 
 labour to secure that eternal rest promised 
 to the people of God. They were to ex- 
 hort one another "daily;" that is con- 
 stantly, one day after another, while time 
 allowed and God granted them the oppor- 
 tunity of mutual exhortation ; and thus to 
 strengthen themselves. And the reason 
 the apostle gives why professing Christians 
 should thus exhort one another, is " Lest 
 any of you should be hardened through the 
 deceitfulness of sin." By these words the 
 apostle shows it probable, that persons who 
 do not labour, and labour at once, to enter 
 into the rest promised to the people of God, 
 will through that obduracy fail of obtaining 
 it. And this is the truth I desire to set 
 before you to day — that if any here are 
 hoping that some better time than the pre- 
 sent will come, when they may turn to God 
 they may be persuaded that they are che- 
 rishing a fatal delusion. 
 
 Many persons there are — (some 1 have 
 met with) who think that the present 
 time is not that in which they can turn to 
 God; they are so occupied with worldly 
 cares, so harassed with a multitude of em- 
 ployments, they feel so little disposition 
 for a religious life, some trouble absorbs 
 them or some enjoyment engages their 
 hearts and they have not any disposition 
 heartily to turn to God now. They are 
 persuaded that they must become religious 
 some time, that thair hearts must some 
 time be changed, that they must some time 
 become the real disciples of Christ or they 
 will be undone; but it cannot be ?tow. In 
 the evening of life they think the world will 
 have less influence over them, that their 
 minds will be less set upon its pleasures ; 
 they think that as they approach the grave 
 they will grow less worldly ; and so they 
 promise themselves that in the evening of 
 life they will become religious, though they 
 are now so entangled with the world, 
 though now their habits are so directly in 
 opposition to religion, that they cannot 
 turn to God. Now in opposition to all 
 these hopes, I must assure you, the great 
 probability is that any one who is not a 
 
 Christian now — who knows the way, and 
 knows that he must enter it, and yet does 
 not enter at once — never will. So favourable 
 a time as the present will never arrive; 
 the better time they expect, will never 
 come. 
 
 The slightest examination of facts — our 
 experience— proves that the better time 
 never comes. Not that the Almighty can- 
 not at any time change the heart ; but He 
 generally uses suitable means, by which the 
 sinner is brought to God. Undoubtedly, 
 persons are sometimes brought to God in 
 the evening of their days; but let us re- 
 member how many fail, If we examine 
 how the fact is in the generality of such 
 cases, I am persuaded we shall find that 
 those who live on through many years, hop- 
 ing that a better time will come when they 
 may turn to God, hardly ever realise their 
 hopes. Undoubtedly some are converted 
 to God late in life, whose whole course has 
 been one of ungodliness ; but I apprehend 
 it is almost always the case, that these per- 
 sons have not previously known the Gos- 
 pel. Those who calculate that at some 
 future time they shall turn to God, and 
 neglect to turn to Him now, hardly ever 
 realise their expectation ; a long-continued 
 course of sin only tends to harden the heart 
 and if they will not turn to God now, there 
 is no rational ground of hope that they will 
 have power to turn to God hereafter. 
 
 In the first place, the truths of the Gos- 
 pel become familiar to persons, when they 
 have long been accustomed to hear them, 
 and have less influence over them than at 
 first. Every one knows that this is the 
 peculiar constitution of our nature, that 
 truths which have once acted strongly on 
 our minds, if neglected, lose their influence. 
 There is a fatal facility in the mind to be- 
 come familiar with any often repeated 
 truth. Every one who has watched the 
 workings of his own mind must know, that 
 truths which have powerfully aflected him 
 at one time do not afl^ect him now. And 
 why should any one expect that the truths 
 of religion will have more power over his 
 heart at some future time than now ? Since 
 they have already lost their influence in 
 
117 
 
 part, why should they not lose it alto- o(F now, in the hope that it may be easier 
 gether ? We see instances continually, of . at a future time, you will find that they will 
 those who have once trembled ac the terrors become wrought into your very being. 
 
 of the law, and felt the attraction of a glo- 
 rious Gospel hope, and who feel their 
 hearts callous now. Sin also, constantly 
 indulged in appears less sinful to the per- 
 sons who indulge in it ; and a man whose 
 conscience is sorely wounded at one time at 
 the commission of a sin, when he commits 
 it again feels but little compunction, and at 
 last oomes to glory in those sins, against 
 which he once revolted even in imagina- 
 tion. Wretched felons, who have disgraced 
 themselves with the foulest crimes, have 
 gone with a smiling countenance amidst the 
 execrations of the multitude to the execution 
 of their sentence ;*in proportion as they have 
 given way to sin, they have lost the appre- 
 hension of its guilt, and at last it has be- 
 come so familiar to them, that they have 
 not been able to see its vileness. This is 
 the reason that persons can hear of a com- 
 ing judgment and feel no shame ; it is a 
 matter so common, that they lose sight of 
 the atrocity of their conduct in the sight of 
 a heart-searching God. Every one who 
 knows any thing of the law of our nature, 
 knows that if a person has been once well 
 acquainted with the Gospel, and yet the 
 habits of his mind have been constantly 
 opposed to the will of his Maker, instead of 
 looking at the amount of his guilt and fear- 
 ing the consequences, he learns to palliate 
 it more and more, and at last doubts whether 
 he ought to be punished at all. 
 
 It is extremely probable too, that persons 
 who continue to resist God, will become at 
 length hardened in sin, because sin becomes 
 more and more necessary to persons in pro- 
 portion to their indulgence in it. The 
 chain which winds round the captive soul 
 of the sinner becomes stronger and stronger. 
 If a person of choice indulge in any evil 
 habits, they will soon tyrannise over his i 
 
 They will become the habits of your nature ; 
 you will find yourselves " tied and bound 
 with the chain of your sins." And if even 
 now, you, especially the young, do not resist 
 them — if you do not now receive the truths 
 oftlie (jospel and heartily turn to God — 
 instead of being more capable at some fu- 
 ture lime of giving up your whole being to 
 love and serve God, you will find your- 
 selves incapable of loving Him ; love of the 
 world will have more and more dominion 
 over you, till you find yourselves absolutely 
 helpless, and incapable of gaining any as- 
 cendancy over your evil habits. Thus it is 
 very probable that the heart may become 
 hardened, the die of sin become deeper. 
 Temptations multiply with indulgence; and 
 in proportion as a person gives himself up 
 to a life of ungodliness, he is often induced 
 to forsake the sociely of those who warn 
 him of his danger and urge him to duty, 
 and to seek the society of others who en- 
 courage him in sin, and thus he shuts him- 
 self out from the most powerful ztieans to 
 induce him to turn to God. Meantime 
 every habit of iniquity is strengthened, every 
 scene of temptation leads him on further 
 from God, and the opposition to sin di- 
 minishes. And as this happens partly in 
 the natural course of events in hearts that 
 are turned away from God, so there is 
 besides judicial hardening. Hosea pro- 
 nounces this sentence on the Israelites 
 when they had so loved idolatry that they 
 would not serve God alone— •" Ephraim is 
 joined to idols, let him alone :" because he 
 chose the worship of false gods, God would 
 leave him to it. " Because Ephraim hath 
 made many altars to sin, altars shall be unto 
 him to sin." Because they chose the wor- 
 ship of false gods, temptations to the wor- 
 ship of false gods would multiply. And 
 mind ; and the longer they are indulged, j this we know did take place in the ten 
 the more diflScult it will be to break them tribes, till they were swept away; every 
 off. Hence if any among you, my brethren, j judgment sent from God to lead them to 
 should shrink from turning to God with all i fear Him, made them erect fresh heathe 
 
 evil habits and shrinking from breaking them ascribed to their idols, to the worship of 
 
118 
 
 which they only clung the closer. All the 
 denunciations of His wrath only made (hem 
 shrink the more from that awful Being 
 whom as Joshua said — " Ye cannot serve." 
 And by a later prophet, long after, this 
 conduct is thus complained of on the part 
 of the Almighty, when ihe people were in- 
 volved in trouble ; " Where are thy gods 
 that thou hast made thee ? let them arise, 
 if they can save thee in the time of thy 
 trouble; for according to the number of thy 
 cities are thy gods, O Judah ! " This na- 
 tion multiplied its idols year after year, till 
 they were as many in number as their cities. 
 And thus it is, that if a person gives him- 
 self up to a course of ungodliness, occasions 
 of ungodliness will multiply. This was the 
 case with the traitor Judas. The Lord 
 Jesus knew the disposition of his mind and 
 yet permitted him to hold an office, by 
 which constant opportunities were afforded 
 him for indulging it ; he chose to sin, and 
 therefore the opportunities to sin increased 
 too. And I am persuaded, that each one 
 who has not turned to God does find, that 
 as his transgressions multiply, temptations 
 to sin under which he labours multiply too; 
 and he will find his heart become harder 
 and harder by multiplied transgressions, till 
 sin will become the habit of his whole life, 
 and it is far less likely he will ever be able 
 to turn to God. 
 
 Let me add to this, that our very nature 
 is such, that as we advance in life we be- 
 come less susceptible of any new impres- 
 sion. Impressions we have received in 
 earliest childhood may be easily recalled ; 
 but new impressions it is hard to retain. 
 So that those most easily are turned to re- 
 ligion, whose understandings have early been 
 impressed vvith the doctrines of the Gospel 
 while their hearts are yet tender and their 
 habits less formed ; and then when suit- 
 able means are employed, the greatest 
 amount of good may be expected to result. 
 And then, in the last place, let me re- 
 mind you, that if any thing can be more 
 offensive than another to our Maker, it is 
 deliberately to neglect this great salva- 
 tion. A person may disguise his feelings 
 from his own mind; still, if that person, 
 
 when often exhorted to it, deliberately puts 
 off turning to God, be is in that state of 
 mind in which he could say — ' 1 love the 
 ways of sin too well to leave them, though 
 I know 1 must become a servant of God if 
 I am not to be ruined ; I do not love God, 
 though I know I must suprerroly love Him 
 if ever I enter the eternal world ; I know 1 
 must believe in Christ, and yet ray heart is 
 so set against my Maker, that I have not 
 resolution to do it now ; the pleasures of 
 sin I must pursue a little longer ; my own 
 will 1 must follow a little longer.' And if 
 this is the real disposition of any one who 
 for a single day neglects this great salvation 
 — if this is what He reads who interprets 
 the unuttered dispositions of our minds — 1 
 ask you whether the judgment the Almighty 
 pronounced on the Jews, is not just and 
 meet to be pronounced on him, " Ephraim 
 is joined to idols, let him alone?" And 
 why, my dear brethren, should not He say 
 so of those, who set up idols in their hearts 
 and fall down and worship them instead of 
 Him ? If it is not the gross idolatry of 
 early days, yet in His sight such stubborn- 
 ness of heart is equal idolatry ; and if He 
 said to those who worshipped idols, " Jjet 
 them alone," why should He not say the 
 same to those who set up the world in their 
 hearts ? Why, if a man refuses to give up 
 his heart to do His pleasure , should He not 
 say of him, " Let him alone?" Of those 
 unbelieving Jews we know the Almighty 
 did say, that a judicial sentence of hardness 
 should be pronounced upon them ; because 
 the evangelist St. John assures us of it — 
 " But though He had done so many miracles 
 before them, yet they believed not on Him : 
 that the saying of Esaias the prophet might 
 be fulfilled, which he spake, Lord, who 
 hath believed our report ? and to whom hath 
 the arm of the Lord been revealed ? There- 
 fore they could not believe, because that 
 Esaias said again. He hath blinded their 
 eyes, and hardened their heart ; that they 
 should not see with their eyes, nor under- 
 stand with their heart, and be converted, 
 and I should heal them," These Jews 
 preferred the lusts and pleasures of the 
 world to the service of God ; they wei'e 
 
J 19 
 
 so worldly, that they could not love the 
 strict law of the Saviour ; they had no heart 
 for the holiness of Jesus Christ; and be- 
 cause they deliberately chose to seek the 
 world rather than the favour of God, He 
 hardened their hearts and blinded their 
 eyes. Now who can say, if there be any 
 in this congregation who are now indulging 
 in such feelings, how soon the decree of the 
 Almighty's anger may be pronounced on 
 him ? Christ by His death has procured a 
 pardon for all who believe in Him ; and if 
 a person under such favourable circum- 
 stances prefers to indulge in the pleasures 
 of the world, and will not turn to God, 
 though he knows he ought to do so, I ask 
 such a person, what reason he has to sup- 
 pose, that the Almighty will not inflict on 
 him a sentence of judicial hardness. 
 
 Everything therefore serves to convince 
 us, that all those are but desperate and de. 
 lusive hopes in which persons indulge, who 
 do not now turn to God, because they think 
 they shall have more disposition to turn to 
 Him at some future period of life. Let me 
 remind you (and beg you to weigh well the 
 consideration) that yourosvn eternal welfare 
 depends on the use you make of the present 
 time. So long as a person remains uncon- 
 verted, every day sin loses to his view some 
 of its criminality and odiousness ; the mind 
 becomes so accustomed to ungodliness, that 
 every day his nature is less susceptible ; and 
 he who deliberately displeases his Maker, 
 may expect that the sentence of judicial 
 obduracy will be pronounced upon him. 
 And I am persuaded, that those among you 
 who have not turned to God, and are con- 
 vinced that it is necessary that they should, 
 must see that the point I have endeavoured 
 to impress upon you is true and a reality. 
 
 My brethren, some amongst you may 
 appear very religious, may adopt all the 
 external habits of religion, keeping the Sab- 
 bath day, reading a portion of Scripture 
 daily, in the constant habit of secret prayer, 
 and yet if they examine their own hearts they 
 must know they have never turned to God. 
 \ow let me beseech you, at once to seek to 
 separate from an evil world ; seek to break 
 
 loose from your evil habits ; seek that 
 grace may take full possession of your 
 hearts, and your whole course, till you 
 pass triumphantly into eternity, may yet be 
 one of unreserved obedience to your Maker. 
 If you do so seek, that the idols of your 
 hearts may be dethroned and the Almighty 
 reign alone, however hard it may be to 
 give up your worldly pleasures all at once, 
 your worldly friendships and your worldly 
 companions, however hard to forego these 
 idols, yet remember the Almighty has said 
 of His own people, " Ephraim shall say, 
 What have I to do any more with idols ?" 
 God can dethrone them, though you 
 cannot. He can show you the insignifi- 
 cance of all worldly pleasures in compari- 
 son with His love and favour. He can own 
 you as His children, and you will be safe 
 under His care while leading a dutiful course 
 on earth, and He can give you the hope 
 of a place in heaven. But if you would 
 have the world dethroned from your aflFec- 
 tions, you must set before your minds 
 higher objects. You must let your minds 
 dwell on the revelation God has made in 
 this blessed Book of the eternal world ; 
 you must think what heaven is and what 
 hell is ; you must read what is revealed in 
 His Word of the work of Jesus Christ, of 
 the glory of His sufferings and the ne- 
 cessity for them, of the blessings He se- 
 cures to those who believe in Him, and 
 the work of the Holy Spirit; you must 
 charge it on your hearts, to think of the 
 years you have spent (notwithstanding all 
 the aids His infinite mercy has afforded you) 
 without the blessings of His children : you 
 must think how happy it would make you 
 were you now turned to God— if you could 
 forego all inferior objects, and have your 
 mind filled with the worthiest of all, and 
 thatwhich is alone capable of filling the heart . 
 But if, notwithstanding all, your heart 
 if still hard, it may be that it has already ex- 
 perienced what is spoken of in the text — 
 that it is no future thing, but that is is done 
 already— and what the apostle has written 
 and what you have read for ten or twenty 
 ytars has been experienced by you ; you 
 have become " hardened through the deceit- 
 
120 
 
 fulness of sin." Sin has hardened you, 
 and you no longer are what you once were. 
 The tenderness of your conscience is gone. 
 You could feel once the terrors of the law, 
 and be animated by the glorious hopes the 
 Gospel sets before us ; but you can feel 
 them no more. You are not affected as 
 once you were by the threatenings or the 
 promises of God's Word. Your heart 
 has grown callous, that it cannot feel the 
 curse which threatens you with final obdu- 
 racy and despair. Yet if there are any here, 
 who know that they have lost all feeling, 
 whose hearts have grown hard in the ways 
 of ungodliness, let all, even you, my dear 
 brethren, remember, that though conversion 
 in such a case is not common, it is not im- 
 possible—that though no ordinary power 
 can effect it, Almighty power can— and that 
 the Almighty has said to such as you, 
 " From all your filthiness and from all 
 your idols will I cleanse you, a new heart 
 also will I give you and a new spirit will I 
 put within you, and I will take away the 
 stony heart out of your flesh and I will give 
 you a heart of flesh." From the very first 
 our hearts are hardened against God ; but 
 the same power that has subdued all the 
 stony hearts that have ever been subdued, 
 can subdue yours. Believe it, my brethren, 
 and instead of sinking down into hopeless 
 despondency, and thinking that because you 
 have been so long living in sin you must 
 go on and bear the consequences, remem- 
 ber there is such an Almighty power in 
 God as can effect the entire change of 
 heart you want. Still can the heart of 
 stone be broken ; although nothing J 
 could say should affect your feelings in the 
 least, though all the threatenings of the 
 law and the hopes of the Gospel fail to ex- 
 cite one emotion, and trouble and joy fail to 
 excite it, yet the heart of stone may be 
 broken by the eternal God. Seek then, 
 by prayer, that you, even you, may be made 
 signal monuments of redeeming love and 
 power. 
 
 And lastly, my Christian friends, I would 
 impress upon your hearts the duty the pas- 
 sage sets before you ; for it may be scarcely 
 less useful to the children of God than to 
 others even, if only it impresses you with 
 a feeling for the unhappy condition of those 
 who are not in Christ J^et me then beg 
 you to attend to the command of the apostle, 
 " But exhort one another daily, while it is 
 called to-day, lest any of you be hardened 
 through the deceitfulness of sin." Are we 
 half awake to our position with regard to 
 our fellow men, and theirs with regard to 
 us ? Do we feel that we are doing what 
 we can for our ungodly friends and rela- 
 tions, our children and servants, to save 
 them ? Are we showing, as Christians, 
 anxiety on their behalf? When their hearts 
 are open, are we seizing the opportunity to 
 speak to them on the things that make for 
 their peace ? Under the influence of 
 prayer are we seeking earnestly to lead them 
 to God ? Are we careful that the influeuce 
 of our daily conduct should be that which 
 would lead them to happiness ? Let me 
 beseech you to think of the careless and 
 ungodly, because you have a clearer know- 
 ledge of the terrors of the day that is 
 coming on the impenitent sinner ; you have 
 more light than they have, and you ought 
 to compassionate them, and to do all you can 
 to lead those who are ungodly to love and 
 serve the Saviour. Bow would the Lord 
 bless unspeakably a charity like this ! And 
 let the careless and ungodly put away, if 
 they can, that natural shyness in speaking 
 on religious subjects. They need not speak 
 of their own feelings — (this is often better 
 avoided) — but they may speak with those 
 they love, of those great truths which are 
 interesting to all alike ; of the majesty, the 
 glory, the holiness, the love and mercy of 
 God as revealed in His Word— and of their 
 great duties and obligations, and above all of 
 the immediate and deep necessity tiiere is, 
 that to-day they " hear His voice and harden 
 not their hearts." 
 
SERMON XVI. 
 
 THE UNCONVERTED IN DANGER OF MISTAKING NATURAL EMOTIONS 
 FOR TRUE RELIGION. 
 
 PREACHED AT ST. JOHn'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, OCT. 20, 1839. 
 
 " Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and 
 went forth to meet the bridegroom ; and Jive of them were wise and five were foolish. They 
 that were foolish took their lamps, and took no oil with them." — Matthew xxv. 1 — 3. 
 
 There naay be some in this congregation, I as his friends; they were admitted with 
 who are convinced of the necessity of being I him to the bridal festivity ; and therefore, 
 
 religious, and purpose at some future time 
 that they will become so ; neglecting to use 
 the means of becoming so now. 1 endea- 
 voured this morning to show to such how 
 very unlikely it is that such a purpose should 
 ever be realised, because the heart naturally 
 grows harder, and if they are indisposed to- 
 wards religion now, it is very probable that 
 at any future moment of their lives they will 
 become more so. 
 
 There may be another class in this con- 
 gregation, who remain in an unconverted 
 state, not because they purpose at some fu- 
 ture time to be religious, but because they 
 think tliey are so now. They imagine that 
 they have attained to true religion, while in 
 fact they have never experienced its power. 
 They may " have a name to live," but they 
 are dead. And consequently, deceiving 
 themselves, they may be involved as com- 
 ))letely in ruin, as those who have never 
 paid any attention to religion at all. 
 
 Such a class certainly exists among pro- 
 fessing Christians ; and the text, which I 
 have chosen for our examination this even- 
 ing, most strikingly brings this class before 
 oUr notice. 
 
 Our Lord speaks of " ten virgins," who 
 " went forth," according to the Eastern 
 custom, to accompany the bridegroom in a 
 triumphal procession to the bouse of the 
 bride. Five of them He speaks of as hav- 
 ing taken their lighted lamps for that pur- 
 pose, and having with them oil, so that the 
 light might be continued. It lasted till the 
 bridegroom came. They did bim the ho- 
 nour which they intended ; they were owned 
 
 having accomplished all that they intended, 
 they are here termed " wise." Five of 
 them, on the contrary, took their burning 
 lamps with the intention to do the same 
 honour to the bridegroom, but having no 
 oil, before he came their lamps were 
 extinguished. They did him no honour ; 
 they were not admitted into the festivity; 
 they were shut out from the anticipated 
 enjoyment; they wasted all their labour; and 
 fherefore they are here termed " foolish." 
 By these two classes, our Lord describes 
 two corresponding classes among his pro- 
 fessed disciples. The one make a profes- 
 sion of religion, which has its foundation in 
 Divine grace. All profess to be preparing 
 to meet the Lord ; these are preparing 
 indeed. Their profession of religion lasts. 
 When He calls them into His own pre- 
 sence, when He " comes" at death by sum- 
 moning them into the eternal state, they are 
 found ready ; their lamps are still burning ; 
 they are admitted to the anticipated joy ; 
 and these are therefore " wise." But there 
 is another class, described by the five 
 " foolish" virgins, who also make a profes- 
 sion of religion, not at once to be distin- 
 guished from the former, but it has not its 
 foundation in Divine grace, and it does not 
 last. When the Lord calls them into His 
 presence, they are not ready to meet Him ; 
 they are excluded from His glory ; and 
 therefore, having wasted all their religious 
 labours, they are here termed «' foolish." 
 
 The passage which I have read to you, 
 brings the condition of this second class 
 strikingly before us : and it calls us to con- 
 
122 
 
 sider these four points with respect to that 
 class. First, that an unconverted person 
 may make a false profession of religion, as 
 these "foolish virgins" took their burning 
 lamps to do honour to the bridegroom. 
 Secondly, that an unconverted person, mak- 
 ing a false profession of religion, may sup- 
 pose it to be genuine religion — as certainly 
 these five foolish virgins hoped that their 
 lamps would be burning still when the 
 bridegroom came ; otherwise they would 
 have taken pains to avoid an anticipated 
 disappointment. Thirdly, that those who 
 make such a vain profession are most unwise. 
 And, fourthly, that notwithstanding the de- 
 clared folly of such conduct, there is reason 
 to fear that many are guilty of it ; " Five of 
 them were wise, and five were foolish." 
 
 May 1 entreat those, to whom this sub- 
 ject especially refers, to endeavour to as- 
 sist me in the duty I have to discbarge, by 
 themselves seeking to be convinced of the 
 truth ? It is exceedingly diflScult to con- 
 vince persons of any truth against their 
 will ; but, my brethren, as your eternal in- 
 terest is much involved in it— as it is of the 
 greatest moment (hat you should ascertain 
 the whole truth in this matter — endeavour 
 now to put yourselves in such a frame of 
 mind, as to wish heartily as before God to 
 discover the whole truth in this matter 
 respecting yourselves. 
 
 I. First, it is possible for a person with- 
 out grace, to make a profession of religion. 
 
 By which I do not mean that a person 
 may hypocritically pretend to feelings that 
 he has not (which evidently is possible), 
 and for worldly ends endeavour to seem re- 
 ligious, when he knows that he is not. The 
 passage does not speak of such persons at 
 all. These five foolish virgins were not en- 
 deavouring to impose on their com.panions, 
 but had a real purpose of doing honour to 
 the bridegroom when he came ; they took 
 their burning lamps, with the hope that 
 those lamps would continue burning till the 
 time of his arrival. And therefore the 
 passage speaks of a profession of religion, 
 which is not wholly insincere. It describes 
 persons who have a spurious reli^'ion, which 
 
 they suppose to be real — who accomplish 
 many religious duties, but with wrong 
 motives — and who are thus themselves 
 mistaken. 
 
 Now let me endeavour to show you on this 
 occasion, to how much of religious effort 
 and religious duty, persons, who have no 
 grace and no genuine religion, may be 
 prompted by various natural considerations. 
 In the first place, it is evident, that a per- 
 son, who has no true religion and has no 
 grace, may perceive the evidence for the 
 truth of the Gospel. This is a matter ad- 
 dressed exclusively to the understanding, 
 and a person may as well ascertain the truth 
 of the Gospel as a revelation from God, 
 as he may attain to a conviction of any 
 truth in natural science. Any ungodly 
 persons, who were present when our Lord 
 wrought that miracle by which He fed five 
 thousand persons with a small quantity of 
 bread, would, if they were honest persons, 
 although without any religion, be convinced 
 that it was truly a miracle ; and they might 
 from thence deduce, that our Lord must be 
 "a Teacher sent from God," while at the 
 same time their hearts entirely opposed His 
 mission. And this I conceive to have been 
 really the case with respect to numbers of 
 His bitterest enemies. So may a person 
 now equally be convinced of the accuracy 
 and adequacy of the evidence which we 
 have for the truth of the Gospel ; the only 
 difference between him and them being, 
 that they received that evidence by their 
 senses and that he receives it by unim- 
 peachable testimony. 
 
 In the next place, a person may evidently 
 without grace attain in the same manner to 
 a knowledge of the great doctrines of the 
 Gospel. He may proceed, from ascertain- 
 ing that there is a system of truth termed 
 the Gospel, to examine what that system 
 is ; and he may find, by an examination of 
 the Bible, exactly as he would examine any 
 other subject, all the great truths that are 
 plainly recorded there. He may ascertain, 
 that man is declared there to be in a state of 
 luin— that for this he deserves eternal pu- 
 nishmtnt — that there is no way of salvation 
 revealed, except by faith in Christ — that 
 
123 
 
 faith in Christ muRt work its proper fruits 
 in repentance, in love and gratitude to the 
 Redeemer, in holy obedience, and in various 
 oiher excellent dispositions which follow. 
 He may see it distinctly declared, that this 
 cLange, by wl'ich a person who did not be- 
 lieve becomes a believer, is wrought by the 
 Spirit of God, and may hence see the ne- 
 cessity that any one, to become a believer, 
 be a partaker of the grace of God. All 
 this is also a matter addressed exclusively to 
 the understanding; and he has only to ex- 
 ercise common attention and common sense, 
 to ascertain all these great truths. It is 
 not to be doubted, that under favourable 
 circumstances, numbers who have never any 
 sense of religion at all are thus persuaded. 
 
 In the third place, a person may, without 
 grace, no less obviously, perceive that these 
 truths are very solemn. If there be 
 an eternal punishment awaiting the unpar- 
 doned sinner, it is an awful truth. If there 
 be a glorious heaven awaiting these who are 
 believers in Christ, it is an animating truth_ 
 If it be needful, in order to escape eternal 
 hell or enjoy an eternal heaven, that a per- 
 son be a partaker of the grace of God, 
 through which be may be a real believer in 
 Christ, this is a solemn truth. A person 
 may (still in the exercise of his ordinary 
 understanding) perceive something of their 
 greatness. He may compare eternity with 
 time, just as he may compare the interests 
 of ten years with the interests of a day ; and 
 he may thus be led to see, that it is of im- 
 mense moment to any one, that he become 
 a religious man. 
 
 In the next place, it is equally plain, that 
 a person without grace may, while he con- 
 siders the greatness of these truths, be led 
 earnestly to wish that be may escape from 
 eternal punishment. The evidence may be 
 so cogent that eternal punishment does 
 await a sinner, and he may be so conscious 
 that he is a siimer, and be may feel a strong 
 desire (if possible) to escape that ruin which 
 threatens him. He may tlierefore be very 
 earnest on this subject. He may greatly de- 
 sire that he may be a child of God, a disci- 
 ple of Christ -that he may have an eternity 
 of blessedness beyond the grave. And all 
 
 this without the slightest principle of true 
 religion— from exactly the same motives, 
 wliich lead a convicted criminal to wish to 
 escape from the punishment due to him, or 
 as a son who is threatened for his misconduct 
 wishes to improve that he may escape from 
 the punishment threatened. There is no 
 more real religion in wishing to be happy 
 beyond the grave, than there is in a son 
 wishing to escape from the threatened dis- 
 inheritance ; there is no more real religion 
 in wishing to be happy beyond the grave, 
 than there is in a felon wishing to escape 
 the sentence of the law. It is the natural 
 desire of being happy, on the one hand, or 
 of escaping misery, on the other. By the 
 force of all these truths, he may, without 
 the least grace, be led to deep conviction of 
 sill — to an overwhelming remorse of con- 
 science ; just such as oppressed the heart 
 of Judas, when he found that through his 
 instrumentality the Lord was condemned to 
 die. And together with this overwhelming 
 conviction, be may " almost be persuaded" 
 that he will become a Christian ; just as 
 king Agrippa, who when he saw the re- 
 markable example set by the apostle Paul, 
 and heard the demonstration of Divine truth 
 from his lips, could hardly escape from the 
 impression thus wrought upon his mind, 
 and said, "Almost thou persuadest me to 
 be a Christian." He may tremble under 
 these awful truths, just as Felix trembled ; 
 and may desire in his heart that he may be 
 saved from those threaten) ngs, to the full 
 force of which he feels himself exposed. 
 
 And when a person has attained thus 
 much, it is equally plain, that without any 
 grace he may be led to do many things 
 which seem to have a religious character, 
 and to make many efforts corresponding to 
 those vehement emotions which have lodged 
 within his heart. If he is thus convinced 
 of sin, if he is tortured by remorse, if he 
 is " almost persuaded" like Agrippa to be 
 a Christian, then under the influence of that 
 excitement it is plain that he must be led 
 to take some steps towards the attainment 
 of that, which he so much desires. He 
 may therefore humble himself for the sin 
 he knows he has been guilty of ; he may 
 
124 
 
 " humble himself before God," like Ahab. 
 Or he may sometimes feel the greatest re- 
 gret, which may make him shed floods of 
 tears, on account of the folly of which he 
 has been guilty in sinning against God ; he 
 may be led to say, like king Saul, " I have 
 played the fool, I have erred exceedingly" 
 — and accompany this with many tears of 
 apparent contrition. Or he may perhaps be 
 led, further, to make a profession of religion 
 — as Simon Magus did, and was baptized 
 in company with many real believers ; so 
 may he come to the table of the Lord to 
 seal his profession, and seem (like Simon 
 Magus) a genuine disciple. He may be led, 
 after having made such a profession, to be 
 exceedingly strict in all the decorum of re- 
 ligion, and exceedingly diligent in attend- 
 ance upon all the means of grace; just as 
 was the apostle Paul before his conversion, 
 who could say that he " profited in the 
 Jews' religion above many of his equals 
 in his own nation, being more exceed- 
 ingly jealous of the traditions of bis fathers," 
 and that " touching the righteousness 
 which was in the ceremonial law he was 
 blameless ;" no one could accuse him of 
 neglecting any of the external decencies 
 and rules of religion. He may in all this 
 be exceedingly earnest about his salvation, 
 and be very amiable and most exemplary in 
 his deportment, like that young ruler who 
 came to our Saviour, saying, " Good Mas- 
 ter, what shall I do that I may inherit eter- 
 nal life ?'' — who (while others despised 
 Christ) bowed down at His feet, and when 
 our Saviour enumerated the great moral 
 commandments could truly say (in a sense 
 and to a degree could say sincerely and ho- 
 nestly) " All these have I kept from my 
 youth up ;" a youth so amiable that " Jesus 
 beholding him loved him," and of whom it 
 is not to be doubted that all around had as 
 high an opinion of him, and thought him a 
 most exemplary model of religion. Or he 
 may perhaps be led even further. He may 
 become a peculiar friend of the most de- 
 voted Christians ; just as Ahithophel was 
 the bosom friend and counsellor of David. 
 Perhaps he may be led to make great sacrifices 
 for the cause of religion, and join himself ' 
 
 under many discouragements to those who 
 are most distinguished for piety ; as Ana- 
 nias and Sappbira were thus united to the 
 church at its best and holiest period. Or 
 perhaps he may be of much service to the 
 cause of God, may speak much in defence 
 of the truth, be thought to be an eminent 
 servant of Christ, rank high in the church 
 of God — as Judas who was called to be an 
 apostle. 
 
 All this a man may do, without the 
 slightest grace ; as will be evident to any 
 one, who will for a moment consider. 
 
 He may do it without grace, because all 
 these whom 1 have mentioned had the 
 same experience while they continued the 
 enemies of God. Ahab continued the 
 enemy of God, though he so " humbled 
 himself ;" and he perished miserably in his 
 sins. King Saul, though he wept for his 
 folly and acknowledged it most bitterly, 
 still became more and more criminal in his 
 temper and conduct, and was cut off for his 
 sins. Simon Magus, at the time when he 
 made that profession of religion, was " in 
 the gall of bitterness and in the bond of ini- 
 quity." When Saul of Tarsus was so 
 rigid and exact in all the duties of religion, 
 he was a blaspheming persecutor, and so 
 filled with malice against the truth, that 
 when he afterwards was brought to his 
 senses by the grace of God, he looked upon 
 himself (for that part of his life) as the very 
 " chief" of sinners. Others, who made 
 similar professions, have still been found 
 destitute of all grace. Agrippa, though 
 half " persuaded to be a Christian," lived 
 and died a wicked man. Felix, though he 
 trembled under the sound of the Gospel, 
 continued still the bond-slave of iniquity. 
 And 1 need not say, that Ananias, however 
 great the profession of religion made by 
 him, and although he could even make large 
 sacrifices for the cause of God, was still cut 
 off with a lie in his mouth— still impeni- 
 tent, lying against the Holy Ghost. And 
 the wretched Judas, though he seemed to 
 be placed amongst the eminent disciples of 
 Jesus Christ, was throughout the whole of 
 that period a «' son of perdition," an enemy 
 to the Lord Jesus Christ, and died by his 
 
125 
 
 own band. Now whatever these persons 
 experienced without grace, any one may 
 experience now without grace ; and all that 
 we see in their history may be transferred 
 to the history of any individual now, and 
 yet that person be altogether destitute of 
 godliness. 
 
 And when we look a little further into 
 this matter, we see it is too plain that it 
 may be so. For what is genuine religion ? 
 It is to love God ; it is to obey God •, it is 
 to believe, to trust simply, the Redeemer; 
 it is to obtain spirituality of mind ; it is to 
 repent heartily of sin. But all this that 1 
 have described is compatible with the en- 
 tire absence of all those holy dispositions. 
 All this that I have described may spring 
 exclusively from self-love — may come en- 
 tirely from the natural fear of wrath or the 
 natural desire of happiness. Not (observe) 
 the desire of holiness, not the desire of 
 being happy in the love of God, not the 
 desire of being conformed to Christ, and 
 finding the pure happiness after which the 
 renewed soul aspires ; but the desire of 
 having such a happiness as man enjoys now 
 in the midst of his possessions, a happiness 
 which is compatible with entire enmity to 
 God, a happiness which is consistent with 
 an absolute earthliness of mind. All that 
 I have described may spring from such a 
 temper; and it has no more godliness in it, 
 than the conduct which we see in men in 
 general, anxious to escape from present sor- 
 row or to secure present enjoyment. True 
 religion springs from Divine grace, tends to 
 the glory of God, makes the nature holy, 
 and leads back the revolted soul to love his 
 Creator as he ought ; but in all this, there 
 is nothing of Divine grace. Nature is evi- 
 dently capable of accomplishing it all. In 
 all this, there is no love to the Divine 
 Being ; but it is absolutely compatible with 
 enmity. 
 
 And therefore all this profession may be 
 entirely vain, and the person who makes it 
 as far from God and Christ, as Ananias or 
 as Judas was. 
 
 I J. And yet, at the same time, a person 
 who makes this vain profession may be per- 
 suaded tliat it is genuine religion. 
 
 I cannot doubt that our Jjord intended to 
 describe that state of mind in the parable 
 before us. If these foolish virgins had not 
 been persuaded that their lamps would burn 
 on till the bridegroom came and that they 
 should accomplish their object, they would 
 doubtless have been led previously to make 
 other preparations. But they thought that 
 they were secure of that enjoyment, and 
 that though they had not taken oil with 
 them to replenish their lamps, still (not less 
 than the others) they should share in the 
 promised festivity. Whence I infer, that 
 our Lord meant to teach us, that persons 
 making this false profession of religion 
 would still be persuaded that it was genuine. 
 
 Others plainly may be mistaken with 
 respect to it. The wise virgins would not 
 discover that the foolish had no oil with 
 them ; they would see their lamps burning 
 like their own, and would suppose that 
 they were as well prepared to wait and 
 welcome the bridegroom when he came. 
 And this profession of religion, though 
 wholly vain, has in it so much which re- 
 sembles true religion, that numbers of 
 Christians may believe that those who make 
 it are numbered amongst the people of God. 
 St. John teaches us this truth, when he 
 tells us, of some who were apostates in his 
 day — " They went out from us because 
 they were not of us; for if they bad been 
 of us they would no doubt have continued 
 with us, but they went out that they might 
 be made manifest that they were not all of 
 us." They never were true believers, when 
 their profession was the fairest ; but yet the 
 falsity of that profession could not be well 
 distinguished, few could detect it, and it 
 was only byapostacy that it was ascertained 
 to be false. It is therefore very possible, 
 for those who make a profession like this, 
 to deceive (unintentionally to deceive) 
 those with whom they act, and to be 
 thought to be real Christians, when the 
 Lord, who •' looks upon the heart,'' may say 
 as He did to some of old (also thought to 
 be eminent in godliness), " I know you that 
 ye have not the love of God in you." 
 
 And so may they themselves also be per- 
 suaded that their religion is genuine. There 
 are many things to deceive them. 
 
126 
 
 III the first place, all such persons wish , 
 to be deceived ; and we know what a ! 
 powerful influence that has, in blinding our | 
 minds upon any matter. They wish to be i 
 deceived. They have seen enough of re- 
 ligion to know that they must be religious ; | 
 they wish therefore to secure an escape 
 from the punishment threatened to sin ; but 
 yet, their hearts being unchanged, they wish 
 too to preserve their habits of ungodliness. 
 And therefore they would have a religion 
 compatible with both objects ; which should 
 (if possible) secure their happiness here- 
 after, and yet not interrupt their happiness 
 here. They wish to be persuaded that they 
 have such a religion ; and when they have 
 made all these sacrifices, and attained to 
 such feelings, they naturally think that they 
 are religious. 
 
 We must observe too, that not having 
 experienced Divine grace they only know it 
 by the imagination, or by the observation of 
 its effects in others ; and in the external 
 conduct of real believers, there is not so 
 much of difference from their own, as to 
 enable them readily and easily to detect the 
 falsehood of their profession. They do not 
 know by experience what faith is, or else 
 they would see at once that they have none ; 
 they do not know by experience what love 
 to God is, or they would know at once that 
 they have none ; but thinking of these 
 things only speculatively, as things of which 
 the Scripture speaks and as things of which 
 Christians speak, they may the more easily 
 persuade themselves that they have faith 
 and that they have love, when indeed they 
 are destitute of both. 
 
 And then there is such a close resem- 
 blance—at least to a certain extent and in 
 certain matters there is such a close resem- 
 blance—between this religion to which un- 
 converted nature may attain, and the true 
 religion whicli grace imparts, that it may 
 easily deceive them. To mention only a 
 few of those particulars — Such persons may 
 remember that they have had strong religi- 
 ous emotions, that they have felt keenly 
 some sermon they heard, or been deeply 
 impressed by some book they read, or by 
 some conversation with a Christian friend. 
 They may remember the time when they 
 
 shed many tears on account of their sins, 
 and knelt down in secret before God, and 
 seemed to make earnest prayer to Him that 
 they might escape from His wrath. They 
 may remember, that they have been led to 
 make great changes in their external habits, 
 and to be very earnest about the salvation 
 of their souls, and to outstrip many whom 
 they deeixi possessed of real godliness. 
 Why, if they are so superior to many others 
 around them — why should they doubt that 
 they are religious ? They are ready to say, 
 with that young ruler, " What lack I yet?" 
 With all these deep convictions, with so 
 many prayers, with such a firm belief of 
 the truth of the Gospel and such a full ac- 
 knowledgment of submission to the Gos- 
 pel, joining with God's people and attending 
 upon all the ordinances of grace — " what 
 lack I yet? what lack 1 yet?" Alas! 
 everything that constitutes true religion. 
 In all this, there is nothing like repentance, 
 there is nothing like hatred of sin, there is 
 no genuine trust in the Redeemer. Such 
 persons never cast themselves as ruined 
 sinners on the mercy of Christ. Such per. 
 sons never heartily committed to Him 
 their whole welfare, and placed themselves 
 unreservedly in His hands to save and to 
 govern them. Such persons never came to 
 a fixed resolution to serve God, never felt 
 His law to be in their hearts, never loved 
 His service heartily, never felt real grati- 
 tude to Him. Their hearts have been al- 
 together rth things from the first 
 moment that they were impressed with re- 
 ligious subjects, and continue so still. And 
 therefore they " lack" everything. And yet 
 at the same time it is plain, that all this ex- 
 ternal religion, all these natural feelings, 
 this play of the imagination, this impression 
 which solemn truths make on the unregene- 
 rate heart, may seem to them very like real 
 godliness. 
 
 I may add, that such persons must be 
 flattered by observing, that they are thought 
 religious by so many others ; which tends 
 still further to deceive them. Their 
 worldly companions and friends think them 
 already too religious, and assert that they 
 have gone further in religion than common 
 sense warrants. Their Christian friends 
 
127 
 
 may believe (as they heartily wish) that 
 thev may be the servants of God. Their 
 ministers may think that they are truly 
 pious. Their bosom friends may perhaps 
 have no suspicion to tiie contrary. And if 
 flattered by so many to an opinion which 
 they wish to cherish, it is too natural that 
 they should be deceived. 
 
 And thus, my brethren, you see, that 
 while the whole profession is vain, because 
 it is destitute of real godliness, has not its 
 foundation in grace at all, still may those 
 who make it be convinced that they are the 
 children of God and the heirs of heaven. 
 
 III. Yet, in the third place, their con- 
 duct must he pronounced unwise. " Five 
 of them were foolish." 
 
 It is unwise, because that deception is 
 not necessary — because they might ascer- 
 tain the truth, if they would. Just as those 
 foolish virgins might have anticipated that 
 their la.mps would go out before the bride- 
 groom came, and might have provided them- 
 selves with oil to be secure against such a 
 probable incident, just so those who make 
 a vain profession of religion ought to dis- 
 cover that it is vain. As it has not in fact 
 anything of real godliness in it, they might 
 if they would discover it. They might 
 perceive and know, that in all this they had 
 never attained to hatred of sin ; they might 
 know, if they considered, that they have 
 not. They might ascertain that they never 
 had prevailing love to God. They never 
 loved His service ; they might know it. 
 They never had their hearts set upon 
 spiritual and heavenly objects ; they might 
 ascertain it. If they are so deceived, though 
 the deception is most facile, yet still they 
 might have escaped from it and would not. 
 They were deceived, because they chose to 
 be deceived; and that decepiion was 
 therefore folly. 
 
 It is folly, because it is so transient and 
 must prove so fatal. It has not even the 
 poor excuse of furnishing them with rich 
 enjoyment for many centuries. A. few 
 years— a few months, it may be — is all, 
 during which it affords them a precarious 
 satisfaction. And it is as fatal, as it is mo- 
 
 mentary. It hinders them from ever seek - 
 ing and finding the grace of God; it hin- 
 ders them from ever becoming really pious 
 because they are content with the semblance 
 of piety. 
 
 It is foolish, because they thus wilfully 
 cast away the greatest blessings, of which 
 nature is capable— secure perhaps a poor 
 enjoyment for a few years and cast away 
 eternal happiness. 
 
 It is always folly, folly under all conceiv- 
 able circumstances, for a man to remain 
 destitute of true religion ; but if any class 
 are pre-eminently unwise, it is those who 
 acknowledge the truth of the Gospel, who 
 have ascertained its doctrines, who have felt 
 something of their force, who have been 
 under "the powers of the world to come," 
 who have desired to be Christians, and yet 
 remain without partaking of the grace of 
 God — those who with all these feelings 
 throw them all away, are satisfied with a re- 
 ligion they might ascertain to be false, and 
 will never earnestly set themselves to seek 
 and to attain the converting grace of God. 
 
 "Five of them were foolish." And 
 while perhaps now a man may applaud him- 
 self as wise, and may think that he secures 
 both worlds, he is losing both. For while 
 in the eternal world this vain profession will 
 be unmasked and seen to be vain as it really 
 is, on the other hand even now he sacrifices 
 far better blessings than those that he se- 
 cures. He may remain worldly for a little 
 while, he may have some of the enjoyment 
 that this earth provides for those whose 
 hearts areset upon it, but hemighthave richer 
 and better blessings it bis heart were given 
 to God. If he were a real Christian, he 
 would feel a spring of joy opening in his bo- 
 som, of which he has no conception now. 
 He would feel at peace with his Maker ; 
 and new principles and new affections 
 rising in his heart would make him feel that 
 he was living a higher life and enjoying a 
 purer happiness, that he never knew before. 
 And therefore, to ruin his soul for ever and 
 to forego his true happiness now, is doubt- 
 less unwise. 
 
 IV. And yet, while there is thus undeni- 
 
128 
 
 able folly in a false profession of religion, 
 our text leads us to believe ihat there are 
 many, who will be proved guilty of it. 
 
 God only knows who are His and who 
 ate not. It His is prerogative to say—" / 
 know you, that ye have not the love of God 
 in you." But, my brethren, since it is so 
 easy to be deceived, since there are so many in- 
 ducements to the unconverted person towishto 
 be deceived, since the tiattery of the world is 
 so likely to mislead him, therefore there is 
 much reason to fear that great numbers, 
 who are brought to some profession of re- 
 ligion, are content with that vain profession 
 ofit. 
 
 Hence then, in conclusion, let me ear- 
 nestly entreat you, as many in this congre- 
 gation as have any reason to apprehend that 
 this is their own case, to ascertain what is 
 their true condition. 
 
 But first I must address another class for 
 a fewmonsents. It is very possible, that this 
 subject, in which there is much to alarm a 
 careless person, may be peculiarly depress- 
 ing to those, who ought not to be so af- 
 fected by it. While those who are deceiv- 
 ing themselves are often callous, real chil- 
 dren of God, who have not yet had much 
 experience of the power of religion, are 
 %'ery apt to apply to themselves what really 
 does not belong to them, and may imagine 
 that they are these vain professors and 
 merely nominal disciples of Christ, when 
 He sees them to be indeed His. Now, my 
 dear friends, let me first suggest to you, that 
 the very fact that you are anxious, that you 
 are disposed to fear that you do not belong 
 to Christ, is rather a symptom that you 
 have found him, than that you are amongst 
 His enemies, it is not common, for tho<e 
 who have no true religion to be sensitive to 
 that apprehension, and to imagine quickly 
 that they do not belong to Christ. But as 
 God sees that you have genuine principles 
 of religion, as you have them in fact if you 
 have been led to repent of sin, to believe in 
 Christ, to love your heavenly Father and to 
 love His service, although this experience is 
 at present immature and you cannot see the 
 full evidence that it is genuine, let me beg 
 you, my dear friends, without dwelling much 
 
 upon the amount of evidence which you 
 posses of being the children of God, (for 
 you will never find peace by examining that 
 — it is too feeble) — let me beg you at once 
 to look to that adorable Saviour, in whom 
 (though you doubt; you are really believing. 
 Your hearts are drawn to Him ; you do 
 love Him, you love His service; and there- 
 fore you can do what another cannot — you 
 can look to Christ noio, you can cast your- 
 selves as helpless and unworthy upon His 
 grace and care, you can ask Him to save 
 you by His almighly power and love. My 
 dear friends, look directly to the Redeemer. 
 In the language of the apostle— be con- 
 stantly "looking unto Jesus." And while 
 you look— while you thiiik of His grace. 
 His power, His love, His readiness to wel- 
 come sinners— you may not know how, but 
 faith will imperceptibly strengthen, doubts 
 will be imperceptibly removed, and without 
 so much as looking once at yourselves or 
 thinking what you are, you will have such 
 hope in Christ, such peace in Him, as will 
 sweep away further doubt. Look then, di- 
 rectly to that Redeemer ; put yourselves in 
 His hands; commit yourselves to Him to 
 save you for ever ; and He who has brought 
 you hitherto, and given you (though you 
 know it not) real faith and real love to Him 
 will lead you onward till you are " filled 
 with all joy and peace in believing." 
 
 Oh ! that those who have no faith were 
 as susceptible to doubt and fear ! — that 
 they v.'cre as ready to believe that they are 
 not the children of God, as many who are f 
 Yet even to you my dear friends, 1 say 
 (not without hope). Examine your state 
 before God, and ascertain (in the name of 
 God) your own true condition. If you 
 are deceived in the profession of religion 
 which you make, ascertain it at once. 
 Remember, you need not be deceived. 
 There is so much of difference between 
 genuine religion and that which is spurious, 
 that if you only examine attentively the 
 marks of true religion laid down plainly in 
 the Word of God, and then (solicitous to 
 know the truth) compare your experience 
 with those marks of genuine godliness, I 
 am persuaded you will find that all is false 
 
129 
 
 and hollow. You will find (if it is alas ! 
 true^ that you have never repented, that 
 you have never believed, that you have 
 never loved, that you have never cheer" 
 fully obeyed, that you have never attained 
 to spirituality of mind, that you have no 
 principle of genuine godliness, that you 
 have never experienced converting grace. 
 And however you may shrink from the dis- 
 covery, make it now. My friends, if you 
 make it not, you will be deceived to your 
 eternal ruin. Now do not go down to 
 destruction by cherishing delusive hope. It 
 is foolish in any one to cast away the whole 
 happiness of eternity. But you have been 
 convinced that there is a necessity of being 
 religious, or else you would not have made 
 this profession ; you know more of the 
 truth than others, or else you would not have 
 been led to go thus far; the present amount 
 of seriousness to which you have attained, 
 the religious habits which you have formed, 
 the sacrifices you have made, show how far 
 the Gospel has won your understanding and 
 pierced your conscience. Do not cast away 
 all these advantages. They have been 
 given by the mercy of God to lead you fur- 
 ther. Do not then rest as you are ; but 
 having ascertained that you have no real 
 religion, now seek by the grace of God that 
 you may have what you have never hitherto 
 known. Now seek from Him that real 
 religion, which grace bestows. Muke use 
 of all your knowledge, all your convictions 
 and your present stare of feeling, to seek 
 from the Author and Giver of every good 
 gift, that henceforth you may supremely 
 love Him and that you may iinfeignedly 
 believe in the Lord Jesus Christ. Without 
 this, my friends, everything you experience 
 is vain. ", Though you speak with the 
 
 tongues of men or of angels, and have not 
 charity, you are nothing; and though you 
 had the gift of prophecy and could under- 
 stand all mysteries and all knowledge, and 
 though you had all faith so that you could 
 remove mountains, if you had not love to 
 God you would be nothing ; and though you 
 should bestow all your goods to feed the 
 poor" but with a view of securing your 
 salvation, and if you could " give your 
 body to be burned" in the zealous defence 
 of truth and to secure your salvation, still 
 if you had not love to God all that profes- 
 sion would be vain. Now you have it not. 
 You may know that you have it not. Then 
 never rest till it is yours. It is that which 
 I would earnestly impress upon the con- 
 science and understanding of each person 
 here, that has not attained to true religion ; 
 never rest, till you supremely love God — 
 till you love Him so as to love His service, 
 and love His Word, and love His day, and 
 love His people, and love not only the pro- 
 mises of the Gospel but all that God has 
 revealed, and love His sovereignty, and love 
 His wide dominion, and love the awful 
 attributes that are as a "consuming fire" to 
 all who are ungodly. Never rest, till you 
 have that supreme love, which God the 
 Spirit imparts to those that have faith in 
 Christ. That will be true religion. And 
 then, instead of being numbered among the 
 foolish virgins, who " took their lamps 
 and took no oil with them," you will be 
 numbered amongst the wise, who take 
 oil also with them, whom true grace will 
 still lead onward to the end, their lamps 
 still brightly burning, and guide them 
 straight to the very presence of their Sa- 
 viour and their God. 
 
SERMON XVri. 
 
 PHE FUTURE HAPPINESS OF GOD'S PEOPLE, SET BEFORE THE 
 UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, OCT. 27, 1839- 
 
 " Thou wilt show me the path of life 
 hand there are pleasures for evermore." 
 
 God in His infinite mercy has addressed 
 lis in His word by the most various motives, 
 that we might secure that salvation pro- 
 vided for sinners in Christ. Sometimes He 
 addresses our natural fear of pain and sor- 
 row, and sometimes He addresses our na- 
 tural desire after happiness ; as though He 
 would leave no part of our nature unaddres- 
 ed that he might win rebellious sinners to 
 Himself, pursuing them with a mercy which 
 never is exhausted and a patience which can 
 never be surpassed. 
 
 Among those motives addressed to onr 
 natural desire after happiness, is this — 
 The blessedness of the children of God in 
 another world. Of which we have a short 
 but very expressive description in these 
 words; which I will endeavour to explain, 
 hoping that in the goodness of God, some 
 of those here, who may never have been 
 moved by the terrors of His law to seek 
 an interest in Christ, may be constrained 
 by the riches of His goodnass to desire to 
 have a part in those immense and un- 
 speakable blessings which He has provided 
 for His people. 
 
 The passage itself is spoken in the per- 
 son of the Messiah to come ; of whom and 
 in whose name David here speaks, and, 
 having spoken of His death and declared 
 that He should not remain so long in the 
 grave as to " see corruption," he then adds 
 these words in the name of the Messiah — 
 «' Thou wilt show me the path of life ; in 
 Thy presence is fulness of joy, at Thy 
 right hand there are pleasures for ever- 
 more." We learn from the second chapter 
 of the Acts of the Apostles, that these 
 
 in Thy presence is fulness of joij, at Thy riyht 
 Psalm xvi. 11. 
 
 words referred to Christ, and that David 
 knowingly uttered them of the Messiah 
 to come. But the words uttered, although 
 uttered in His person and with reference to 
 His own ascension to glory, still contain a 
 general truth. " In Thy presence is ful- 
 ness of joy, at Thy right hand there are 
 pleasures for evermore;" these words do 
 not and cannot describe the blessedness of 
 the Messiah only, but the blessedness of 
 all who are placed in the circumstances 
 mentioned. The blessedness, then, is of 
 all who are admitted to the presence of 
 the Lord and are at His right hand. Now 
 as we know, that where Christ is, there 
 His people shall be (it is a part of their 
 future joy), so if these words describe the 
 blessedness of our great Head, they de- 
 scribe no less the blessedness of His 
 people when they are where He is. If 
 " in the presence of the Lord there is ful- 
 ness of joy," and they are admitted into 
 His presence, then they have " fulness of 
 joy." And if " at His right hand there are 
 pleasures for evermore," and the Lord 
 Jesus Christ will at the last place all His 
 people "on His right hand," then there 
 are " pleasures for evermore," reserved 
 for them. The words therefore describe 
 the future blessedness of all those, who are 
 partakers of the salvation which Christ has 
 obtained for believers on the cross. They 
 tell us, that the happiness o( believers here- 
 after will not be incomplete, but perfect ; 
 they assure us, that their joy will not be 
 transitory, but enduring. '* In Thy pre- 
 sence is fulness of joy ; at Thy right hand 
 there are pleasures for evermore." 
 
131 
 
 May I hope— may I admit for a little 
 while the imagination (which I trust may 
 not prove such hereafter) — that all in this 
 congregation, however varying in habits, 
 opinions and wishes now, may at last, 
 through the sovereign mercy of the best of 
 all beings, be brought to be real believers in 
 Jesus Christ? May I imagine for a while, 
 that all in this congregation having been 
 constrained by the various motives that God 
 has set before them in His Word to seek 
 and find salvation in the Son of His love, 
 each here shall one day be able to say, with 
 exulting hope — " Thou wilt show me 
 the path of life ; in Thy presence is ful- 
 ness of joy, at Thy right hand there are 
 pleasures for evermore ?" 
 
 Now were this to be realised — were all 
 in this assembly, even the most careless and 
 the most ungodly, constrained by the good- 
 ness of God to lay hold on this inestimable 
 salvation — then what, my friends, would be 
 our happiness in a few years ? 
 
 J. It would, in the first place, he coinplete. 
 You and I in a short time should be there 
 where there is " fulness of joy"— a blessed- 
 ness which is perfect and complete. 
 
 If we are Christ's, if we shall be Christ's 
 before we leave this earth (and God in His 
 mercy grant it to each soul present), then, 
 my brethren, we shall be admitted into a 
 world in which there is no more evil; be- 
 cause our joy could not be full, while 
 evil still remained. 
 
 It is a world, in which we shall feel no 
 moral evil. We shall never sin more. " Bles- 
 sed are the pure in heart, for they shall see 
 God." " Follow after holiness, without 
 which no man shall see the Lord." Into 
 that blessed community nothing whatsoever 
 can be admitted that defileth ; but there 
 all then are sinless. St. Peter has assured 
 us, that when at the final conflagration of 
 this earth all men shall stand before the Re- 
 deemer in judgment, we as Christians may 
 " look for new heavens and a new earth 
 wherein dwelleth righteousness." It may 
 be a far more glorious earth than ours, 
 which we may witness; and all that is now 
 sublime or enchanting in the scenery o( na- 
 
 ture may there be wondrously outdone. All 
 that is now beautiful in lake or stream, in 
 mountain cliff or cataract or glen— all that 
 we now admire in the most enchanting 
 bovvers or wide-spread forests, in earth 
 or heaven, of ocean or land — may there be 
 far surpassed. But this is not the substance 
 of the believer's hope. It is this — that un- 
 der those new heavens and in that new earth 
 there dwelleth righteousness. There all 
 are free from sin. There are no more tor- 
 menting passions, which are the ruin of the 
 possessor and the plague of all with whom 
 he acts. There is no more envy, which 
 perversely turns all the blessings of others 
 into a curse to ourselves. There is 
 no more of anger there, and wrath, 
 and unnatural and needless contention. 
 There are no more tyrannical appetites, 
 which at once are the disgrace and the 
 bondage of him whom they make their 
 slave. 
 
 There will then be no more sight of evil 
 in others, any more than the consciousness 
 of evil in ourselves. There we shall not 
 see any longer injustice and wrong, oppres- 
 sion and cruelly, contention and enmity- 
 No more calumny and misrepresentation 
 then ; and none of those miseries, of which 
 sin in this world is so prolific a source. For 
 in that new heavens and new earth there 
 dwelleth righteousness. 
 
 There too we shall be no more exposed to 
 all the snares and assaults of the great enemy 
 of souls. Satan, who now is so well ac- 
 quainted with our weaknesses and has sur- 
 veyed 6ur history so accurately, will no 
 longer be there to harass and assault, even 
 if he may not destroy. For that wicked one, 
 who now " goeth about as a roaring lion, 
 seeking whom he may devour," will then be 
 bound down by the chains of the Diyine 
 power for ever. 
 
 There too we shall no more be exposed to 
 the wrath of our offended God ; for we 
 read in His Word, of that world of happi- 
 ness, that " there shall be no more curse." 
 We shall not have the consciousness of un- 
 repented sin, and the shame of sin subduing 
 us ; nor shall we have the remorse of sin 
 that is unforgiven, the sense of a guilt that 
 
132 
 
 nothing can remove, the dread of threatened 
 punishment, the consciousness of a separa- 
 tion from our God, the fear of His final 
 withdrawing. All this will be past ; for in 
 that world of holiness, there is no more 
 curse. 
 
 And as there is no moral evil there, so we 
 then shall have passed all natural evil too. 
 For we are told that " there shall be no more 
 death" there — that "the last enemy that 
 shall be destroyed is death." And therefore 
 all that persons now suffer in the ap- 
 proaches of death, will be suffered no more 
 then. Sinners now, under the just conse- 
 quences of their sin, are harassed by months 
 or even years of progressive sickness — with 
 all the mortification of separation from their 
 active habits, with almost unintcraiitting 
 pain, with continual larigour — sleepless 
 nights and weary days appointed to them, 
 and no prospect before them but increase 
 of agony till nature sinks under the conflict — 
 often wishing for death, and death will not 
 come — and that which is thought by most 
 men to be the greatest of enemies becoming 
 through the intensity of their previous suf- 
 ferings almost a friend. But this shall be 
 no more. There is neither sickness nor pain 
 nor langour in that world, to which we are 
 hastening. Nor is there there any toil ; for 
 we read, that " there remaineth a rest to 
 the people of God," and when admitted 
 there, " they rest from their labours." They 
 may now be wearied in duty— feel that they 
 are over-tasked, sometimes by the neces- 
 sities of their family or their own, some- 
 times by the obligations of duty, till nature 
 is exhausted, and that which might be other- 
 wise delightful becomes an oppressive bur- 
 den. But in that world, though there is no 
 indolence, there is no weariness. They 
 " rest not day nor night" singing the praises 
 of their glorious Creator and Friend ; but 
 yet they rest too, for there is no weariness 
 there. The immortal frame is strong to 
 glorify Him, who has glorified it; and they 
 find a delight in all tiiose blessed employ- 
 ments, to which they are admitted for ever. 
 There too (if God shall grant us grace to 
 reach that world of glory, we shall find) 
 there will be no more want ; for He has told 
 
 us in His Word, that those that are admitted 
 there " hunger no more neither thirst any 
 more." All the troubles which now even 
 His own children pass through, often in 
 painful destitution, in uticertainty how the 
 wants of nature are to be supplied, in un- 
 befriended poverty, with a bare and empty 
 tenement and with feeble and fading help — 
 all this will be passed then ; for there (in a 
 much more emphatic sense than here) may 
 the believer say with David, " The Lord is 
 my shepherd, I shall not want." There 
 too there is no more sorrow; for Christ has 
 promised to remove it all for ever. " God 
 shall wipe away all tears from their eyes ; 
 and there shall be no more death, neither 
 sorrow, nor crying, neither shall there be 
 any more pain ; for the former things are 
 passed away." All those miseries that we 
 see or ieel on earth (the natural and fearful 
 consequences of sin) will be then done with. 
 We shall then see no more violent crimes, 
 by which men rage against one another as 
 the wild beasts. There will then be no 
 more pauperism and penury, no more wrong 
 and suffering. In that world sin will not 
 inflict upon persons premature decay and 
 wasting disease. We shall no more look 
 aghast upon insane minds and crippled 
 bodies. But there all will be made glori- 
 ous, because sin is done away. Indeed, my 
 brethren, if you think of all the sources of 
 sorrow, which you have either experienced 
 or witnessed in this world (which, after all 
 the blessings God gives it, is yet fitly 
 described as a valley of tears), you may re- 
 member that they shall all be passed, and 
 have no admission into the world where His 
 children shall dwell. 
 
 And as there is no moral evil and no 
 natural evil, so, on the other hand, there 
 will be the enjoyment of all good. " In Tiiy 
 presence is fulness of joy." Their happi- 
 ness is complete ; whatever can administer 
 to their joy is granted to them then. 
 
 In the first place, we are assured that 
 then we shall be with our glorified Saviour. 
 " If I go away, I will come again and 
 receive you unto Myself, that where I am 
 there ye may be also." And as this is His 
 promise, so it shall be accomplished, as the 
 
133 
 
 apostle Paul has said — " He shall descend 
 from heaven with a shout, with the voice 
 of the archangel, and with the trump of 
 (rod ; and the dead in Cliiist shall rise 
 first : then we which are alive and remain 
 sball be caught up together with them in 
 the clouds, to meet the Lord in the air : 
 and so shall we be ever with the Lord." 
 This is the glory and joy of His people — 
 they will be with Him. With Him, who 
 has been the source of ail their happiness ; 
 with Him, by whose sorrow they were 
 made to rejoice; with Him, by whose grace 
 their natures have been renewed ; with 
 Him, who has been their Advocate when 
 they offended; with Him, who has blessed 
 them all their life long, who has communi- 
 cated to them IJis Holy Spirit, who has 
 shown towards them a patience which no- 
 thing could exhaust, a love which pass- 
 ed understanding; with Him, who (though 
 they outraged and dishonoured and forgot 
 and turned away from Him) would never 
 turn away from them, till He planted them 
 in His glorious kingdom. They "will be 
 for ever with the Lord." 
 
 And there they shall see His glory. For 
 He has promised it. " Father, I will that 
 they whom Thou hast given Me be with Me 
 where I am, that they may behold My glory." 
 If we are His, my friends, in a few years 
 we shall see the glory of the Son of God. 
 We shall see all His external majesty. 
 " Now we see through a glass darkly ;" we 
 can read of Him in His Word, we hear of 
 Him in the Gospel, we meditate upon all 
 He has said and done, and it is a mirror in 
 which we see something of His lustre. 
 But then we shall see "face to face;" our 
 eyes will see the Lord Jesus Christ, who 
 once hung on Calvary to save us. We shall 
 see what a glorious kingdom He rules over 
 then, and what countless worshippers 
 attend His throne. We shall see His bliss. 
 We shall gaze upon that countenance, 
 which is no longer " marred more than the 
 sons of men," but which is resplendent 
 with Divine glory, and expresses accurately 
 all tiie graces and the glories of His nature. 
 We shall then see (what is better still) His 
 moral glory. We shall '■' see Him as He 
 
 is;" and while He manifests in that wide 
 dominion His wisdom, His bounty. His 
 faithfulness. His kindness. His truth, and 
 ill! the adorable perfections of His nature} 
 we siiall see them all richly displayed, and 
 our hearts will triumph in our glorious Re- 
 deemer. 
 
 And this, my friends, will at last make 
 us like Him ; we shall not only see His 
 glory, but we shall become like Him in 
 glory. If we are His, in a few years, when 
 we put off this frail tabernacle, we shall 
 be made like unto our Lord. For He has 
 promised it. " He shall change our vile 
 body, that it may be fashioned like unto 
 His glorious botiy." Some of His people 
 on earth saw something of His |glory when 
 He shone beyond the brightness of the sun 
 on the mount of transfiguration, and in the 
 isle of Patmos ; and He has promised us, 
 that we shall have a glorified frame like 
 His. This body of sin and death is now 
 hastening to the grave ; and it is like a 
 rude and frail cabin, through which every 
 wind drives, which the tempest penetrates, 
 and which is soon to be taken down. But 
 then will the glorified form, no longer lia- 
 ble to sickness and death, be as a glorious 
 palace to the glorified spirit that inhabits it ; 
 for we shall be like our Lord. And (what 
 is better) we shall be like Him then in mind 
 as well as in form. For " now," says the 
 apostle St. John, " we are the sons of 
 God ; and it doth not yet appear what we 
 shall be, but we know that when He shall 
 appear we shall be like Him, for we shall 
 see Him as He is." " It doth not yet ap- 
 pear what we shall be ;" we do not fully 
 know the employments and the blessedness 
 of the eternal world. We cannot imagine 
 that glory even which is revealed ; the 
 words fall upon our ears as promising us 
 something of wondrous and unknown de- 
 light and glory, but what it is we know not; 
 But the apostle says, " We know that we 
 shall be like Him, for we shall see Him as 
 He is." When we see for ever that wisdom, 
 that goodness, that holiness, that truth, that 
 kindness of heart— when we are surrounded 
 as by the sunshine of heaven— then shall 
 we contract something of the same glory 
 
[34 
 
 and be wise and holy and faithful and true 
 and benevolent, even as our Lord is. What 
 a world of blessings is involved in these 
 promises, that God has given ! 
 
 But not only shall we shave in this moral 
 glory, but fie has told us we shall share in 
 His glorious bliss. For He will say to 
 each of us (if we are numbered amongst 
 His people) when our hour of judgment 
 comes — " Well done, good and faithful 
 servant ! thou has been faithful over a few 
 things, I will make thee ruler over many 
 things ; enter thou into the joy ofthy Lord." 
 " If we suffer, we shall also reign with 
 Him." And we are (as the apostle Paul 
 has said in another place) " heirs of God 
 and joint-heirs with Christ ; if so be that 
 we suffer with Him, that we may be also 
 glorified together." So then. He has 
 promised us that we shall share in His 
 glory. Imagine the bliss of Him, who 
 being infinite in nature, infinite in goodness, 
 reigns over the wide spread universe of 
 God ; and He says — " Enter thou into the 
 joy of thy Lord" — Come and share in that 
 glory which belongs to the Saviour. " To 
 him that overcometh will f grant to sit with 
 Me in My throne, even as I also overcame 
 and am set down with My Father in His 
 throne." He will make each one of His 
 people to partake in that glorious bliss, 
 which He Himself enjoys. 
 
 And must not then their bliss be great ? It 
 is said in our text to bo a " fulness of joy. " 
 We must believe, my friends, that it will 
 be. The apostles Jude and Peter speak of 
 it as a " being glad with exceeding joy," and 
 tell us that Christ will " present us faultless 
 before the presence of His glory with exceed- 
 ing joy;" and we must believe, that whenever 
 that hour comes when we^hall be admitted 
 into His presence, we shall find all our hopes 
 surpassed. Let the imagination be as active 
 as it may, let the soul in meditation on the 
 glory and goodness of (tcd obtain what 
 views it may of the blessedness reserved for 
 His people, the reality will surpass them 
 all. " In thy presence is fulness of joy." 
 if we shall reach the presence of our Lord, 
 vre may depend upon it there will be no 
 wish ungratitied there, and no faculty un- 
 
 employed, no affection that is not filled, no 
 want of our nature that is not satisfied. 
 There will be " fulness of joy." Each 
 of us in a few years will be as happy as his 
 soul can be — will have nothing left to de- 
 sire—will not be able distinctly to conceive 
 of a happiness greater than his own. 
 There will be no want ; there will be 
 all joy. Blessed be God ! though we 
 seemed such hell-doomed creatures, this 
 shall be our portion and inheritance. 
 
 XL These joys will be as eternal, as they 
 are complete. 
 
 1 need not reeal to you the many pas- 
 sages of God's Word, in which the joy of 
 heaven is pronounced to be eternal. You 
 recollect them with gratitude and hope. 
 You know that our nature then will be im- 
 mortal ; and therefore we shall never lose 
 our joys by dying. For, as the apostle says, 
 " This corruptible must put on incorruption 
 and this mortal must put on immortality." 
 It shall be liable to no decay more; for 
 that immortal nature shall be made strong 
 to bear the " exceeding weight of glory," 
 which the apostle says shall be laid upon it. 
 Here men, when they most love life, cannot 
 retain it ; and when they most abhor the 
 idea of dying, death pursues them-. They 
 are laid upon a bed of sickness ; death 
 comes with its "abhorred countenance," and 
 sits by their side day by day, looks in be- 
 tween the curtains of their dying bed, 
 chills all their blood, seizes upon their 
 trembling frame, and however they may 
 shrink or resist and whatever terror or de- 
 termination they may exhibit, drags them 
 from all their occupations and from all 
 their joys. But there " this mortal shall 
 have put on immortality," and death shall 
 be never able to put his hand upon that un- 
 dying body, " The last enemy that shall 
 be destroyed is death ;" and we shall not 
 know his abhorred grasp any more. 
 
 And as we shall not lose our joys by 
 dying, so neither are they in their own na- 
 ture liable to decay. For God has assured 
 us in His Word, that these blessings, that 
 inheritance destined for us if we are the 
 children of God, is " an inheritance incor- 
 
135 
 
 niptible and undeiiled, and that fadctb not 
 away," It is " incorruptible ;" so that ro 
 temptation, like tliat which once corrupted 
 the joy of Eden, shall spoil it. It never 
 " fades away ;" because in its own nature it 
 never shall be exhHUsted. There is no- 
 thing in it like that in the blessings of 
 earth, which makes them such as soon 
 weary their possessor, and (if there is no- 
 thing to take the;n violently from us) in 
 their own nature leave the soul sick and 
 disappointed ; but this is calculated to 
 satisfy the soul for ever, nnd shall never 
 decay. 
 
 There is no violence to rob the believer 
 of these joys when they are once possessed. 
 For thus does our Saviour counsel all that 
 hear His Gospel ; " Lay up for yourselves 
 treasures in heaven, where neither moth nor 
 rust doth corrupt, and where thieves do not 
 break through nor steal." Here, how often 
 the man who seemed to be delighting in the 
 greatness of his acquisitions, the abundance 
 and the certainty of his joys, feels that 
 some unforeseen contingency has robbed 
 him of them ; and that, just at the moment 
 when he seemed hastening to take from 
 them the richest enjoyment. But there can 
 be no violence in heaven ; there is no more 
 enemy, no tempter there, and there no thief 
 can rob us of the joys which God has pre- 
 pared for His people. 
 
 And then our Saviour is unchangeable. 
 Therefore if it is His love that has once 
 placed us there, surely that love shall never 
 pass. He is " the same yesterday and to-day 
 and for ever." The friendship of others 
 may change ; but His cannot, and that 
 bounty which He once manifests to His 
 people is inexhaustible. 
 
 He has promised too — He who " cannot 
 lie" — that He will grant, not temporal, but 
 eternal joys, to those whom He loves. 
 " My sheep hear My voice, and I know 
 them, and they follow Me ; and I give unto 
 them eternal life, and they shall never perish, 
 neither shall any pluck them out of My 
 hand." Can He fail to accomplish His 
 Word ? Let us often ponder on it. He 
 has said, " I give unto them eternal life." 
 And let us say with the apostle St. John, 
 
 when we think of this and a number of 
 other similar promises, which the Lord has 
 made to His people — " This is the promise 
 which He hath promised us, even eternal 
 life." If it Mas one of ordinary integrity, 
 if it was one of known and tried kindness, 
 though a fellow-creature liable to change, 
 we should feel that we might confide in the 
 promise with joy. But " this is the promise 
 which He hath promised us'' — He who has 
 shown His love for us by coming to the 
 cross, He who has a power equal to His 
 goodness, He whose empire is the universe 
 and who "does all His pleasure"— He who 
 looks through all duration and foresees every 
 possible contingency, He whose goodness 
 is unsearchable. " He has promised us" 
 eternal life. And if we are numbered 
 amongst His disciples (which I pray that 
 every immortal soul here may be), then, my 
 brethren, we shall know that His promise 
 cannot fail, and that " heaven and earth 
 shall pass, but one tittle of His word shall 
 never pass away." 
 
 When we think, then, of what God has 
 promised— of the absence of all moral and 
 of all natural evil, and of the vast enjoy- 
 ments which those must have, who are with 
 the Saviour and like Him, who share in His 
 glory, and who have His promise of being 
 completely happy— and that these joys are 
 assuredly eternal, because our nature will 
 then be immortal, because the blessings 
 themselves are not liable to decay, because 
 no external violence can deprive us of tbem, 
 and because the fidelity of the Lord Jesus 
 Christ to His own Word secures tbem for 
 ever— may we not say with our text, " In 
 Thy presence is fulness of joy, at Thy - 
 right hand there are pleasures for ever- 
 more V 
 
 And yet, my dear friends, although these 
 ho})es ought so to animate each one who 
 hears them, our Lord has warned us (and 
 now eighteen centuries have fearfully 
 proved how true the warning was), that 
 when men heard of these blessings they 
 would " make light of them." " They 
 made light of them." And so have others— 
 and so, my unconv&rted hearers, mayyo«. 
 
136 
 
 Perhaps even as I have thus feebly described 
 them, you have said within yourselves — 
 ' There is much in all this, for which I 
 have no heart ; I do not long for a world 
 where all are holy, for I am unholy; it 
 conveys no gladness to me to know that 
 they shall love God perfectly, for I am 
 alienated from Him ; I do not wish to sin 
 no more, because 1 love sin ; it conveys no 
 joy to me to think that in heaven I should 
 not see sinners, because they are my chosen 
 companions here ; and therefore this glory 
 and bliss in heaven, if they are suited to 
 others, are not suited to me.' But let me, 
 my dear hearer, remind you even in this 
 melancholy condition, that though you now 
 cannot desire it, if by Divine grace your 
 heart be changed you will be so altered in 
 tastes and habits, that the prospect of this 
 happiness will fill you even here with exult- 
 ing joy. The children of God even now 
 delight in the hope that they shall never 
 offend their glorious Benefactor more, that 
 they shall never sin again, that they shall 
 have done with all that painful conflict they 
 are now ordained to wage, that they shall 
 offend their Maker no longer. All this now 
 fills the heart of a believer with joy ; and 
 were you brought by grace to believe, it 
 would fill your hearts too with hope and 
 exultation. But besides that, is there no- 
 thing in all this, which speaks to your na- 
 tural desire of happiness ? Is there nothing 
 in the entire and eternal absence of all 
 pain, sorrow, destitution, anxiety, weari- 
 ness, misery, death ? Is not that a bless- 
 ing, which even you feel you ought to 
 secure ? And if this is the condition of 
 the eternal state— a condition which will 
 leave an eternity of unspent bliss behind 
 when you have lived as many years 
 as you have lived moments now, nay as 
 many years as there have been moments in 
 the combined lives of all who ever existed 
 on the earth, an eternity of unspent joy 
 still to be entered on when you have sjient 
 as many ages as tiiere have been moments 
 in the earth's existence— surely this ought 
 to seem great enough to move even you to 
 secure these unspeakable joys. And they 
 will be so soon. Our time here is so short. 
 
 A few more years at the longest, and then 
 you would enter on the possession of these 
 undecaying joys. Oh ! my friends, do not 
 "make light of them ;" in the name of God 
 I ask you, not to "make light of them." 
 Do not refuse joys, that even your own 
 minds ought to perceive to be so great. 
 Our Saviour has told us, that those who 
 esteem them aright find them to be a " pearl 
 of great price," for which they would be 
 willing to sacrifice all. It is in that spirit, 
 that I trust you will from this day seek 
 them. Do not lose the blessings of heaven 
 and eternity, because you will be negligent, 
 because you will indulge in levity, because 
 you will still live with the worldly and the 
 proud. Do not forfeit these joys, because 
 you must have a little more gin. Do not, 
 when you compare blessings so vast with 
 the momentary and false delights which you 
 may find here upon earth, sacrifice the 
 greater for the less, the eternal for that 
 which is so transitory. But, my dear 
 hearers, seek now — seek from this day— to 
 secure these blessings in eternity. And as 
 you know that none can enjoy them except 
 they are " renewed in the spirit of their 
 minds" and become the true disciples of 
 Jesus Christ, that you may have these joys 
 seek now to become the disciples of the Son 
 of God. Seek now for that grace, by 
 which, believing in Him with all your hearts, 
 He may own you as His people and admit 
 you to His presence. 
 
 And you, my dear brethren, who have by 
 grace laid hold on this offered salvation, let 
 mc remind you how meet and right it is, 
 in the prospect of such blessings to be en- 
 tered on so soon, that you should cherish 
 the temper which God has declared in His 
 Word He approves, and try to live as pil- 
 grims and as strangers in this lower world. 
 Of those wlio seek a city which is yet to 
 come, "a city which hath foundations, 
 whose Builder and Maker is God" — of 
 them He has declared that He will "not 
 be ashamed to be termed their God." 
 Cherish then that spirit, by setting your 
 affections on the things above, by often me- 
 ditating on those great joys which are re- 
 served for God's people, and asking for the 
 
137 
 
 grace to attend to His own exhortation— 
 " Lay not up lor yourselves treasures upon 
 earth, where moth and rust do corrupt 
 and where thieves hrealc through and steal ; 
 but lay up for yourselves treasures in hea- 
 ven" (every day seeking to accumulate the 
 joys of eternity, every day seeking to be 
 prepared for a higher measure of bliss in 
 heaven, "lay up for yourselves treasures in 
 heaven,") " where neither moth nor rust 
 doth corrupt, and where thieves do not 
 breakthrough nor steal." And if, while 
 you are sojourners here below, it pleases 
 God to try you with severe reverses— if you 
 know poverty and bereavement and sick- 
 ness and sorrow— cheer up in the hope of 
 such a " rest remaining for the people of 
 God." It was in the prospect of that glory, 
 that our Lord is said to have " endured the 
 cross, despising the shame." Be you, my 
 friends, conformed to your greatHead; and 
 
 looking to that blessedness remaining for 
 God's people, bear up under the heaviest 
 cross, and tread with cheerfulness and con- 
 stancy the roughest path, in which you are 
 ordained to walk. 
 
 And lastly, if you know for yourselves 
 how these thoughts sustain you in the hour 
 of adversity and how they animate you to 
 difficult duty, and what a glow they cast 
 over the whole of human life,, doubling 
 every joy and diminishing every sorrow, 
 then, brethren, seek earnestly to make your 
 j;erishing fellow-sinners partakers in these 
 blessings also ; and ask God earnestly to 
 give you the wisdom, the zeal, the charity, 
 the constancy, the seriousness, the joyful- 
 nessofmind, by which you may constrain 
 many other sinners too to luy hold on a sal- 
 vation, which will make you blest in eter- 
 nity, and which administers to you so much 
 comfort here. 
 
SERMON XVII 1. 
 
 THE PRESENT HAPPINESS OF GOD'S PEOPLE, SET BEFORE THE 
 UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, NOV. 3, 1839. 
 
 « In that day, thou shall say, O Lord, I will praise Thee ; though Thou wast a7igry with 
 me, Thine anger is turned away, and Thou comfortedst me. Behold, God is my salvation ; 
 / will trust and not be afraid ; for the Lord Jehovah is my strength and my song. Be also 
 is become my salvation. Therefore with joy shall ye draw water outofthe wells of salvation." 
 —Isaiah xii. 1—3. 
 
 God in His infinite mercy has addressed 
 the most various motives to sinners in 
 general, to induce them to turn to Him. 
 Scarcely any motive that can act upon a ra- 
 tional being to induce him to any just mode 
 of conduct is wanting (if perhaps a single 
 one could be named) to induce him to turn 
 to the Lord and find happiness in his ser- 
 vice. Some of these motives are addressed 
 to his conscience and his fear of suffering ; 
 and some are addressed to his hope of hap- 
 piness. Among these latter we have al- 
 ready considered the promise of great 
 (though distant) blessings in the other 
 world. But God knows the extreme 
 feebleness of our nature, and how much 
 less apt we are to be moved hy that which 
 is unseen and distant (especially in the un- 
 regenerate state) than by what is immediate 
 and tangible ; and therefore He has been 
 pleased to set before sinners in His Word 
 the immediate happiness that they may en- 
 joy in His service, as incomparably greater 
 than any they can hope to have in this 
 world while absent and alienated from Him. 
 And this truth is set before us most strik- 
 ingly in the words, which 1 have now read; 
 in which God has shown bow happy His 
 believing people may be— and, when they 
 walk closely with Him, how happy they are 
 — in order that all sinners might see what 
 a blessed exchange they will make in that 
 day, when laying aside ungodliness and re- 
 bellion, they btcome with all their heart 
 and with all their mind the disciples of 
 Jesus Christ, 
 
 The eleventh chapter is a prediction of 
 the advent and kingdom of the Saviour, 
 
 with its character ; and the twelfth, which 
 is a continuation of the eleventh, describes 
 the temper of the Church of God during 
 the reign of the Messiah. " In that day 
 thou shalt say, O Lord, I will praise Thee ; 
 though Thou wast angry with me, Thine 
 anger is turned away, and Thou comforted- 
 est me. Bjld , God is my salvation ; I 
 will trust and not be afraid ; for the Lord 
 Jehovah is my strength and my song, He 
 also is become my salvation." Jt was pre- 
 dieted in these words, that this should be 
 the temper of the Church of Christ ; and 
 therefore, that believers in general, the 
 members of that church, should during (he 
 reign of Messiah be able to make this pro- 
 fession. It declares, that each believer 
 should feel, that God, who had been angry 
 with him, had forgiven him freely ; and then 
 that he should trust Him for all his future 
 happiness, and say, "God is my salvation." 
 And the last verse declares the consequences 
 that would flow from that profession ; 
 " Therefore with joy shall ye draw water 
 out of the wells of salvation." By this 
 term, " The well of salvation" (or the 
 fountain of salvation), we may understand 
 either the Gospel, in which all covenanted 
 blessings are contained ; or rather the Al- 
 miglity Himself, who speaks of Himself by 
 the prophet Jeremiah as " the Fountain of 
 living waters;'' or Christ Jesus, who said 
 when He was upon earth to those around 
 Him, " If any man thirst, let him come 
 unto Me and drink." The " water," 
 which flows from this well of salvation, we 
 may understand to be the grace of God, and 
 all the other blessings which come from His 
 
139 
 
 covenant. The word is thus frequently 
 employed in the Scriptures; as when it is 
 said, " Ho, every one that thirstetb, come 
 ye to the waters"— that is, come to enjoy 
 all the blessings contained in the Gospel ; 
 " If thou knewest the gift of God, and who 
 it is that saith to thee, Give Me to ("rink, 
 thou wouldest have asked of Him and He 
 would have given thee living water" — that 
 is, He would have given thee Divine grace 
 and all covenant blessings; " Whosoever 
 will, let him take the water of life freely" — 
 that is, let him come and receive the grace 
 of God and all the blessings of the Gospel ; 
 " If ai.y man thirst, let him come unto Me 
 and drink; this spake He of the Spirit, 
 which they that believe on Him should re- 
 ceive." Hence, then, the " water out of the 
 wells of salvation" is the grace and blessing 
 of God from day to day. And this is 
 termed water out of the wells of " salva- 
 tion," because it is connected with eternal 
 life. " Whosoever drinketh of this water 
 shall thirst again," our Lord said to the 
 woman of Samaria, " but the water that I 
 shall give him shall be in him a well of 
 water springing up into everlasting life." 
 " Whosoever will, let him take the water of 
 life freely." Hence then this water, the 
 grace and blessing of (}od, which leads the 
 believer to eternal life,is that which it is here 
 declared they should "draw;" that is, they 
 should receive it by faith from day to day. 
 Living a life of faith, they should enjoy the 
 blessing and the grace of God from day to 
 day and from hour to hour. And this His 
 people shall do " with joy ;" " Therefore 
 with joy shall ye draw water out of the 
 wells of salvation." It is connected with 
 the two preceding verses by tiie word 
 " therefore," which refers to those bless- 
 ings which the people of God were to en- 
 joy. They would be happy in receiving 
 from day to day the grace of God, because 
 He had forgiven them and because He was 
 their salvation ; that would be the first rea- 
 son for their joy. And the second would 
 be because they had the assurance of this. 
 They should say, "I will praise Thee; 
 though Thou wast angry with me, Thine 
 anger is turned away; behold, God is my 
 
 salvation ; 1 will trust and not be afraid, for 
 the Lord Jehovah is my strength and my 
 song. He also is become my salvation." 
 Thus it was predicted, that the children of 
 God should during the reign of the Messiah 
 have such an assurance of His pardoning 
 mercy and such a trust in Him for blessings 
 to come, that day by day they should receive 
 His grace and favour by faith with joy of 
 heart; in other words, that they should, as 
 long as they were living in the exercise of 
 faith, be hapj)y from day to day in the 
 Lord. 
 
 And as it was predicted that this should 
 be, so has it happened as a matter of fact ; 
 andwe all know, that in proportion as any man 
 enjoys Divine grace, is his happiness in- 
 stantly augmented. And this is a motive, 
 and ought to be a constraining motive (and 
 I trust to many present it will be so), to in- 
 duce a careless person, throwing aside every 
 false and delusive pleasure, to come and 
 find his earthly, as vvell as his eternal 
 happiness, in believing in the Lord Jesus 
 Christ. 
 
 First, then, we have to consider the joy 
 that flows from the sense of pardoned sin. 
 " In that day thou shalt say, O Lord, I will 
 praise Thee ; though Thou wast angry with 
 me, Thine anger is turned away and Thou 
 comfortedst me ; therefore with joy shall 
 ye draw water out of the wells of sal- 
 vation." 
 
 The first thing here declared to us is, 
 that God does pardon the penitent believer. 
 He was originally angry with him. " Thou 
 wast angry with me." God is, and must be, 
 according to His Divine pertections, angry 
 with those who are living in a state of 
 rebellion against Him. So that if a person 
 is not a true believer in Jesus Christ, the 
 wrath of God rests on him day and night ; 
 " He that believeth not the Son, shall 
 not see life, but the wrath of God abideth 
 on him;" day and night, go where he 
 will, the wrath of an almighty and om- 
 niscient Being is around him. But 
 when a person is brought to believe -in 
 Christ and to trust Him with His salvation, 
 that anger is gone. " Though thou 
 
140 
 
 wast angry with ree, Thine anger is turned 
 away." The Lord Jesus has borne that 
 wrath, which we deserved ; we have 
 " turned every one to his own way," but "the 
 Lord hath laid on Him the iniquities of us 
 all." So that all that believe in Jesus Christ 
 "arejustifled from all things." And thus 
 " being justified by faith, tbey have peace 
 with God." God is at peace with them. 
 He is no more angry as He was, because 
 He looks upon them, not as tbey are in 
 themselves, but as in Christ, beholds them 
 as those for whom Christ mediates, for 
 whom Christ died, who are clinging to 
 Christ alone for their salvation, who have 
 renounced all other hope, who have learned 
 to believe in Him and to trust Him ; and 
 God is angry with them no more. " Though 
 Thou wast angry with me, Thine anger is 
 turned away." The Almighty, whose 
 wrath is so fearful, is no longer angry with 
 those, whom He has made His children in 
 Christ. On the contrary. He accepts 
 each believer. His sins shall be no more 
 imputed to him ; they shall no more be 
 mentioned against him ; he is legally acquit- 
 ted ; he is "justified from all things," and 
 he is perfect in justification for ever. And 
 as thus God is at peace with him, so he is 
 at peace with God ; the enmity of his heart 
 being removed, and his dread of God chang- 
 ed into filial confidence and hope. He now 
 looks up to God as One, who is reconciled 
 and gracious to bim ; and he has no longer 
 any reason to apprehend that the wrath of 
 God rests upon him, or that he shall 
 endure hereafter the punishment of sin. 
 
 And as this is the blessing itself, so is 
 the believer, when faith is strong, assured 
 of that blessing. And this assurance is 
 declared to be the possession of the people 
 of God in general, " In that day thou 
 shalt say, O Lord, I will praise Thee ; 
 though Thou wast angry with me. Thine 
 anger is turned away, and Thou comfortedst 
 me." When a person is led to believe in 
 Christ, he has the whole way of salvation 
 (at least to a degree) marked out to him ; 
 and he sees in the Scriptures, and he learns 
 experimentally, that God forgives believers 
 freely and fully, for the sake of the Re- 
 
 deemer alone. He perceives, that God 
 can be "just and the justifier of him that 
 believeth." He credits the Word of God, 
 and believes therefore that all who are pe- 
 nitent believers in Christ are absolutely 
 and eternally forgiven. On the other hand, 
 he himself believes ; he is conscious of be- 
 lieving. He looks up to the Lord Jesus 
 Christ as an all-sufficient Saviour, sees His 
 ability and willingness to save. His good- 
 ness, and His glory ; He looks at Him till 
 he forgets himself, till he loves Him, till 
 he trusts Him, till he sees that Christ is 
 to him the salvation that he needs. He 
 can rest on that Redeemer without looking 
 for any thing in himself, and finds peace 
 while be is committing himself entirely — 
 body, soul, and spirit — to the care and go- 
 vernment of that Redeemer, to be blessed 
 for ever. And he therefore has no fear. 
 When faith is strong. He sees in Christ all 
 he needs. Christ is his whole "salvation." 
 He has redeemed him from a present death 
 in sin ; He has rescued him from eternal 
 death ; He has justified his soui now, and 
 will save it for ever. It is true, an enthu- 
 siast, who has no good ground for hope and 
 who has no real faith in the Redeemer, may 
 persuade himself falsely of all this : while 
 he does not know Christ and while he has 
 never seen the glory of Christ, he may yet 
 come to the conviction that he is personally 
 a favourite of the Most High, that he is a 
 disciple of the Lord Jesus Christ and an 
 heir of heaven. But then he ought to ex- 
 amine what is the ground of that confidence. 
 His faith is not resting on Christ ; but it is 
 resting on this falsehood — that he is a be- 
 liever and that he is a saved soul. And if 
 he would come to examine what are the 
 grounds of that confidence he would find 
 them all delusive. It is not real iaith ; 
 there are none of the marks of a believer, 
 and he has never been led to commit 
 himself— body, soul, and spirit— to Christ 
 for ever. And when he looks for the fruits 
 of faith, he can find none of them there; 
 no constraining love to his Creator and Sa- 
 viour, nothing that compels him day by 
 day to obey his Maker with love, no com- 
 munion of heart with the Lord's people, 
 
141 
 
 no love in the service of the Creator, no 
 delightful communion in spirit with his 
 God, no fond looking on to that eternal 
 world which is prepared for believers. All 
 this he has nothing of. And if he comes 
 to examine whether he has that faith that 
 leads to sanctification— whether there is that 
 holiness, that love, that tendernessof consci- 
 ence, that humility,that dread of sinning, that 
 anxious and earnest desire to serve and obey 
 God, and that purifying hope of glory — he 
 cannot find them there. To him the apostle 
 says — " Examine thyself, whether thou art 
 in the faith ;" and he will find it all delusive. 
 But the Christian rests upon no such 
 ground. Really seeing the glory of 
 Christ as taught of God, and really com- 
 mitting himself to the care of that Re- 
 deemer, and conscious that there are daily 
 gathering upon him the holy and blessed 
 fruits of his faith, he can no more doubt 
 that it is so with him, than Elijah could 
 doubt that he trusted himself to the good- 
 ness and the care of God, when he placed 
 himself in the celestial chariot, and was 
 borne into the heavens, And thus the be- 
 liever can say — "I will praise Thee ; though 
 Thou wast angry with me, Thine anger is 
 turned away, and Thou comfordedst me," 
 Convinced, not so much by looking at him- 
 self as by looking at Christ, that he is 
 a ransomed soul, that God has par- 
 doned him and that He shall never be angry 
 with him again, therefore he is made happy. 
 " Therefore with joy shall ye draw water 
 out of the wells of salvation." 
 
 To know that God has forpiven him — to 
 have that burden of guilt (sometimes so op- 
 pressive) removed — after having perhaps 
 struggled hard to find peace and almost been 
 in despair, not knowing how to obtain the 
 consolation he sought, and thinking himself 
 cast away from the favour of God, to have 
 all the burden removed gives unspeakable 
 consolation. A prisoner, who is expecting 
 every moment the sentence of death, and 
 sees his dungeon door thrown open, but finds 
 that the message is a message of paidon 
 and not of wrath — or the strong swimmer, 
 struggling in the ocean, whose strength is 
 spent and bis hope failed, and who finds 
 
 then and seiees the rope thrown towards him 
 — or the criminal pursued by the avenger 
 of blood, who just as he was being over- 
 taken reached the city of refuge -these 
 with other and similar deliverances, have 
 brought men to experience a blessed peace. 
 But their change of circumstances is not 
 comparable with that, which the burdened 
 sinner feels, after he has trembled under 
 the apprehension of wrath and finds it 
 gone for ever — finds that the Almighty 
 God, who might have sentenced him to 
 everlasting misery, has removed His curse 
 and made him His child. 
 
 But when I speak of this as a constrain- 
 ing motive why sinners in general should 
 turn to God, they may feel, that ungodly 
 persons have no such burden ; they do not 
 feel this dread of the f^ivine wrath, they 
 are self-righteous, they are proud, they are 
 indifferent, they are worldly ; and therefore 
 the consolation is valueless in their sight — 
 at least as a source of present joy. Yet it 
 is not always so. A little light let into the 
 conscience, a little knowledge scatters those 
 delusive and faniastieal .^otions of religion, 
 which they have gatheied they know not 
 whence, and may induce a conflict in them 
 and a pang, as great as that which they de- 
 spise in trembling sinners. But if it is not 
 so, and if they continue indifl^erent to the 
 close of life, I may tell them (if there are 
 any such here now), that their absence of 
 conviction of sin and dread of wrath is not 
 for one moment to be compared with that 
 settled peace, with that quiet joy, with that 
 melting confidence, with that tender grati- 
 tude to God, which the Christian expe- 
 riences when at length he sees how 
 God is "just and yet the justifier" of his 
 guilty soul— when he feels that all the wrath 
 that was due to sin, is gone away for ever, 
 and can look up to that Almighty God, 
 whose attributes be viewed as awful and 
 threatening, and can feel that " this God is 
 his God for ever and ever, and will be his 
 guide even unto death." And therefore 
 though now the sinner may not feel his need 
 of such a consolation, he yet may be assur- 
 ed, that it is a consolation surpassing in 
 value and in peace -and in joy all that he 
 
142 
 
 has ever yet experienced in a life of indif- 
 ference and ungodliness. 
 
 But even this is not the only source of 
 joy, which is here declared to be the pos- 
 session of God's people upon earth. In 
 the second place, there is a joy arising from 
 trust in God for future blessings. " Be- 
 hold, God is my salvation; I will trust, and 
 not be afraid ; for the Lord Jehovah is my 
 strength and my song, He also is become 
 my salvation. Therefore with joy shall ye 
 draw water out of the wells of salvation." 
 It is here, in the second place, declared, 
 that God is the salvation of a penitent 
 believer — that the believer is confident that 
 God is his salvation — and that this confi- 
 dence makes him happy. And on this se- 
 cond ground, no less than from the assur- 
 ance that he has of pardon, is he who lives 
 in the exercise of a steady faith much hap- 
 pier than worldly persons can be, even on 
 this side the grave. 
 
 First, God is become the " salvation" of 
 a penitent believer. That is, he accom- 
 plishes his entire deliverance from sin and 
 its consequences. He may engage the be- 
 liever to much activity in " working out his 
 salvation ;" that activity may in itself be a 
 source of delight : but it is God, who is 
 the origin and ^accomplishment of the 
 whole salvaation. It is His mercy, His wis- 
 dom. His care, His power. His faithfulness, 
 that originate and carry on and complete 
 his salvation. " God is the s;ilvation" of 
 every believer in Christ. He saves him 
 by his grace and mercy from that awful 
 hell, of which we have several times been 
 speaking — from all those unknown, eternal 
 and intolerable sorrows, that await every 
 ungodly and unpardoned soul. He not only 
 saves him from hell, but He brings him to 
 that glorious heaven, of which we have also 
 spoken, and unfolds to him often here 
 glimpses of that eternal glory, which 
 awaits us fugitive transgressors when we are 
 placed in that celestial world. He brings 
 him safely there. All thejoys of heaven 
 will be his —his whoever is a sincere be- 
 liever in Christ — because God has under- 
 taken to bring him through, and he is 
 
 " kept by the power of God through faith 
 unto salvation leady to be revealed in the 
 last time." "God is his salvation" from 
 all the power and torment of sin. He de- 
 livers him, by renewing his nature, by 
 giving him a changed heart, from all the 
 power of those evil habits, which previ- 
 ously prevailed— saves him from all the 
 ungodliness of his nature, and in its place 
 plants in his heart all those dispositions, 
 which are in themselves so blessed and 
 which are the sources of so much joy to the 
 Christian. He grants to him every graci- 
 ous disposition by the influence of His Spi- 
 rit; making him humble, believing, tender 
 in conscience, benevolent to His fellow- 
 creatures, afTectionately grateful to his God, 
 hopeful of eternal liappiness ; giving him a 
 melting contrition on account of sin, a 
 holy dread of committing it, a holy love of 
 obedience. He gives him blessed anticipa- 
 tion of the eternal state; making him spi- 
 ritually-minded day by day even in his 
 intercourse with the world. 
 
 And in the next place, " God is his sal- 
 vation" from all present evil, and introduces 
 him to the possession of all real good. This 
 is very frequently expressed in the Word of 
 God, that His people may rest on it with 
 perfect confidence. Thus we read of the 
 believer in the 121st psalm — " The Lord 
 shall preserve thee from all evil ; He shall 
 preserve thy soul." And as He keeps him 
 from evil, so does He communicate to him 
 all necessary good ; in the Slth psalm we 
 read — " i he Lord God is a sun and shield, 
 the Lord will give grace and glory, no good 
 thing will He withhold from them that walk 
 uprightly." And hence the apostle Paul 
 expresses undoubtingly.in the eighth chapter 
 to the Romans, his assurance that "all 
 things work together for good to them that 
 love God," being persuaded that since He 
 has given the Lord Jesus Christ He will 
 " with Him also freely give us all things." 
 Hence then the Lord does not reserve all 
 the blessings of His people fcr the eternal 
 world, but pours out His treasures of mercy 
 upon them even now. He grants to each 
 person waiting on Him as much of present 
 comfort as He sees to be fitting, averts from 
 
143 
 
 him the calamities he dreads, protects him 
 in seen and unseen dangers, surrounds him 
 with His faithful providence which will not 
 let any real barm happen to him, guards him 
 against all the attacks of Satan, the force of 
 evil example, and the unkindness of ungodly 
 men around him. He gives to him even 
 now innumerable blessings of Providence, 
 rejoices his heart, heals his wounds, and if 
 ever he is troubled and afflicted teaches him 
 that it is all well and preparing him for a 
 richer crown hereafter. 
 
 Now as this is the blessing God grants to 
 His children, so are they persuaded of it. 
 The prediction here is, that the people of 
 God should during the reign of the ]\Iessiah 
 say — "God is my salvation; I will trust 
 and not be afraid, for the Lord Jehovah is 
 my strength and my song. He also is be- 
 come my salvation." Every year that he 
 lives, a Christian learns more humiliating 
 lessons of his own unworthiness, folly, and 
 weakness. He cannot trust himself, as he 
 once did ; and the stronger he does in fact 
 become in religion and the more in fact he 
 becomes conformed to the mind of the Re- 
 deemer, the more he learns his own feeble- 
 ness, and to depend on Almighty grace. 
 But then, if he has this painful sense of his 
 own weakness, folly and sin, it is met and 
 overcome by the proportionate confidence 
 that he has in the strength of God. And 
 he can say, " God is my salvation." He 
 knoivs that He has saved him thus. He knows 
 that he may depend on the almighty power 
 of God. He is acquainted with the Divine 
 perfections as revealed in His Word ; he has 
 learned them as taught by the Spirit of God 
 experimentally That is, he does not merely 
 say that God is almighty, but he knows and 
 feels His omnipotence; he does not merely 
 say that God is a Sovereign, but it is an aw- 
 ful and a venerable truth that penetrates his 
 inmost soul ; he does not merely know as a 
 theory that God is omniscient, but it is a 
 truth that has made itself felt by him, and 
 he sees every hour that God is surrounding 
 him with that omniscient regard. Thus he 
 knows the moral perfections of Jehovah. 
 His holiness. His purity. His compassion, 
 His faithfulness, His justice, His goodness. 
 
 all beam in upon the soul with unwonted 
 glory. Others do not see them as though 
 they really were ; for while they speak of 
 them as realities, they treat them as fables. 
 But to the Christian, they are the most glo- 
 rious verities ; and he sees in them that 
 which is the glory and the security and the 
 bliss of the universe. On the other hand, 
 be sees their relation to himself; and while 
 he knows that God secures the happiness of 
 His children, he has within him the testimony 
 that he is a child. He knows it by the 
 spirit, that God has given him ; he knows 
 it by the great change that has passed upon 
 all his views and habits and affections ; he 
 knows it by the love he bears to his God 
 and Saviour, because Christ is good and he 
 loves Him, and he cannot fail to trust Him. 
 And thus assured that God protects him 
 and loves him, he may not only say that God 
 is the salvation of His church, but he may 
 say, " God is my salvation, I will trust and 
 not be afraid." Though he is not now ex- 
 empt from sin and sorrow, and is often tried 
 by both, yet under all conceivable circum- 
 stances can he use these endearing words. 
 Whatever be the amount of his past guilt, 
 whatever the sense of his present sinfulness, 
 whatever he knows of his folly and weak- 
 ness, whatever the dangers he has to pass 
 through, whatever the troubles he has to 
 bear, whatever his bodily or mental weak- 
 ness aad decay, whatever the sorrows which 
 try his heart, whatever he may see around 
 him, though multitudes are rushing down 
 to perdition, though there are many fair 
 professors who become apostates, though he 
 sees that there is danger everywhere, though 
 Satan is a fearful enemy, though the world 
 is exceeding wicked, though his heart is 
 sometimes tempted to be afraid, yet he can 
 say in the midst of all conceivable ill — 
 " God is ray salvation, I will trust and not 
 be afraid." 
 
 And now, as God bestows upon His peo- 
 ple this assurance that He is "their strength 
 and their salvation," therefore it must fill 
 them with abiding joy. " Therefore with 
 joy shall ye draw water out of the wells of 
 salvation." That is, a Christian, aware 
 that "God is his salvation," must day by day 
 
144 
 
 derive from Him grace and blessing, in the 
 exercise of faith, with much joyfulness of 
 heart. It is impossible for me to tell you, 
 my dear friends, the innumerable sources of 
 joy, which &re opened upon a Christian 
 when once he comes to Christ. Every 
 thing then is calculated to make him happy. 
 He must look with joy at his great escape, 
 and feel it a blessed thing that he is at last 
 placed in a state of safety. He must feel 
 happy, to look down to that abyss from 
 which he has been delivered and to look up- 
 ward to that heaven whither he is going as 
 his home. He must feel joy, to know that 
 God has made him safe ; him, who was 
 trembling under a dread of overwhelming 
 sorrow, and who was every moment ap- 
 proaching it and knew not how to escape 
 from it. To feel that now God has made 
 bim safe for ever —it must make him happy. 
 He must feel joy ; just as that prodigal did, 
 when he hung upon his father's bosom and 
 wept tears of gratitude and contrition and 
 joy, so when the Christian is brought to 
 know the love of his Father in heaven 
 for him, to think how God loves bim, 
 (/iim, who seemed only doomed to evei-- 
 lasting misery)_it must fill him with 
 joy. He must rejoice in what he now 
 knows of the power of grace, that has ac- 
 complished a change, which it seemed no 
 existing force could accomplish ; and now 
 he sees it to be easy, and that that work is 
 advancing, and he shall recover his lost per- 
 fection, and it must fill him with joy. Just 
 as the Israelites, when they stood on the 
 shore of the Red Sea, and saw those menac- 
 ing enemies, whose arms they conld so ill 
 resist, overwhelmed by the avenging flood, 
 augured from that the power that could 
 conduct them through the wilderness and 
 plant them in Canaan and scatter their ene- 
 mies, so the Christian, when he sees the 
 habits he thought he could not subdue gone, 
 and what seemed to him insurmountable 
 now powerless, can auger what the Lord 
 will do for him ; and he knows, that sooner 
 or later He will plant him a glorified soul, 
 in the kingdom of His Father above. And 
 then the Christian cannot but rejoice in the 
 hope of that glorious heaven, to which be 
 
 is going. He knows something of its joys ; 
 he feels them all congenial to his taste. 
 The earth liness that once prevailed being 
 removed, all spiritual joys are welcome to 
 him. He loves to think of that time, when 
 he shall sin no more, when he shall sorrow 
 no more, when he shall be with the Re- 
 deemer he now trusts and loves, and shall 
 employ his emancipated intellect and spend 
 all the faculties of his glorified soul in the 
 service of Him, whom he ought to love, 
 and whom he does love a little. A Chris- 
 tian also thinks with joy of those daily ha- 
 bits, to which he is thus by grace intro- 
 duced. He has fulfilled in him what 
 Solomon has said in the fourteenth of Pro- 
 verbs— "A good man shall be satisfied 
 from himself." He is pleased when he 
 reflects upon the daily habits, which God 
 enables him to follow, of doing daily good. 
 He is pleased with thinking that he is en- 
 abled to do right, that he mourns when he 
 does wrong, that he is aiming after a fault- 
 less obedience to the will of God. He is 
 pleased when he thinks of those renewed 
 dispositions which the Almighty has given 
 him, and feels that the pride of his nature 
 is changed into something of lowliness, that 
 the readiness with which he once sinned is 
 changed into something of distaste, that he 
 has a hatred of sin something like what 
 God has. And when it makes him grate- 
 ful, and when his heart gushes with grati- 
 tude to God, and when he looks at the 
 whole change that is wrought in his mind, 
 and thinks that there are the nascent 
 (though feeble) graces in his heart some- 
 thing like those which appear in their full 
 lustre in the kingdom of the Redeemer, 
 then his soul is filled with joy. Besides 
 which, a Christian rejoices every day in 
 thinking of the Truth. He loves all the 
 great truths that God has revealed, for their 
 own sake ; but besides that, there is a joy 
 in feeling that he has found Truth. He was 
 once groping his way in darkness ; he did 
 not know what Truth was. At one moment 
 he fancied one thing to be true, and at ano- 
 ther moment another, and perhaps settled 
 down into a heartless and gloomy scepticism 
 as to whether Truth could be found. But 
 
145 
 
 he has found Truth. He rejoices al seeing 
 all its evidences ; he sees them in all their 
 lustre, and feels that if assailed to all eter- 
 nity those evidences will never be changed. 
 And then he knows that he loves the truth 
 — that he loves it all, that he would not con- 
 ceal one truth— that bis interests and feel- 
 ings are attached to the cause of Truth for 
 ever and ever. All this fills his soul with 
 joy. And then he can rejoice in thinking 
 of the Church of God around him. What 
 a happiness it is to that redeemed and 
 renewed soul, that no longer lives wholly 
 for self (though he has still to mourn 
 over selfishness), to know that so many 
 are converted by the grace of God — 
 to see miserable sinners plucked from the 
 ruin they were bringing upon themselves 
 and brought to Christ Jesus — to hear that 
 the Church of God is enlarging in many 
 lands — to learn what the grace of God does 
 for those, who seemed to be most lost!' 
 What a joy it is to the Christian, to see 
 bow the grace of God is giving moral beauty 
 to the characters of his fellow-creatures, 
 once deformed with all the vices and follies 
 that sin has brought into the world! What 
 a joy, to see that the Church of God is not 
 always to be "a little flock," that it is 
 destined to prevail -over the whole earth, 
 and that men's prejudices and errors (aye, 
 and their enmity too,) are doomed to final 
 overthrow, and that with one heart and one 
 voice they shall crown his Saviour "King 
 of kings and Lord of lords," '' all na- 
 tions blessed in Him, all nations call- 
 ing Him blessed!" A Christian, too, 
 rejoices in the supreme dominion of the 
 Almighty. He knows at last (what per- 
 haps before he never even dreamt of), that 
 now infinite wisdom, goodness, and love are 
 at the head of the universe — that God, by 
 that wisdom, goodness, and love, is order- 
 ing all things for the best. Not only can 
 he see, that the small amount of evil which 
 he is forced to mourn over will be eventu- 
 ally overwhelmed, and almost lobt sight of, 
 in the mighty mass of happiness tliat the 
 supreme government of God will bring 
 upon His creatures, but He can see further 
 than this (at least he can believe it, though 
 
 he does not see how) — that it will be actu- 
 ally subservient to the highest interests of 
 countless millions of intelligent creatures in 
 countless worlds, whom God will make to 
 rejoice the more, because they have seen 
 what sin is and how His mercy redeems 
 men from sin. The Christian can rejoice 
 too in the Lord Jesus Christ — in that good 
 and gracious Saviour, to whom he has com- 
 mitted his soul for ever. He has given 
 himself up to His care, he has placed him- 
 self under His controul, he has yielded him- 
 self to His government; and now he can 
 rejoice in His perfections. He can look 
 at all that moral glory which surrounds the 
 whole character of the Redeemer, till he is 
 filled with delight. He can see that He is 
 so majestic, and yet so lowly — that He is so 
 holy, and yet so merciful— that He is so 
 just, and yet so forgiving — that He has 
 such a hatred of sin, and yet is so patient to 
 him, a sinner; he can see that He has a 
 tenderness of compassion, that comes down 
 to all his wants ; he can read in that inscrip- 
 tion on the cross, " This is Jesus, the King 
 of the Jews," a love which eternity cannot 
 exhaust and which no finite intelligence has 
 ever fathomed ; be can see in Christ a Sa- 
 viour, that must eventually rescue him from 
 all ill, that has laid hold on his trembling 
 soul and will never let him perish ; and 
 thinking what a Saviour Christ is, and how 
 He is placed between him and everlasting 
 sorrow, he can (at times at least) rejoice in 
 Him «' with joy unspeakable and full of 
 glory." And lastly he learns to think with 
 unspeakable joy of the ever-blessed God ; of 
 Him who is revealed in Immanuel, whose 
 glory shines out in the whole work of re- 
 demption, whose perfections are the perfec- 
 tions that appeared in the Lord Jesus Christ. 
 And he rejoices in thinking of his covenant 
 God— his God, his Father, for ever— 
 whom without presumption he may call his 
 Father — who has himself given him the 
 right to use that endearing name ; and he 
 can think—' My Father in heaven is al- 
 mighty to save me from all evil, omniscient 
 to know every remedy for every sorrow that 
 ever I bear; my Father is omnipresent, and 
 will never lose sight of me for one moment 
 
146 
 
 to eternity ; my heavenly Father is holy, and 
 will make me holy as Himself, and all He 
 does will be holy to all eternity ; my Father 
 is full of love—" God is love" -the infinite 
 God I trust is full of love, and all His 
 government must be marked and known at 
 last to be penetrated and pervaded by that 
 governing principle, which determines all 
 He does. And thus when he dwells end- 
 lessly on all that is revealed in Scripture of 
 the perfections of his God and Father, his 
 whole soul is filled with joy. 
 
 Oh ! my brethren, if even here in this 
 fallen world, to lie sometimes on the rich 
 soft turf, and to feel the breeze playing over 
 your countenance, and to see before you 
 mountain and glen and forest and gushing 
 cascade and glassy lake and rippling stream, 
 lawns of luxuriant verdure and knolls of 
 the richest foliage, with the bright sun in 
 the firmament filling all heaven and earth 
 with glory, can fill the soul with delight 
 and gladness, till tears of joy run down 
 your cheeks, what must it be to gaze on 
 the unclouded brightness of Him who 
 formed it all, and see how that sun lights 
 up the moral universe with happiness and 
 joy, filling all the hosts of celestial and 
 sinless beings (with those .vho are sinless 
 too, becaus« redeemed,) with unutterable 
 gladness ! And this is something of the 
 joy of the believer even now. He knows 
 that glorious God ; he rejoices in Him even 
 now ; and he looks forward to that day, 
 when he shall see all the loveliness of His 
 nature and all the glory of His works. 
 
 Now, careless and ungodly persons (how- 
 ever hard) ! if you dare defy your Maker's 
 wrath, can you resist His loveliness? If 
 you are unmoved by the fear of being un- 
 done for ever, will you not feel thef^bliss of 
 being His children? If you do not care 
 now to avoid inisery,V;Will you not secure 
 good that is so instant and so great? if the 
 blessings of eternity fail to move your 
 short sighted-minds, do not these blessings 
 now touch your hearts? Even now, be as- 
 sured, you would be incomparably happier, 
 incomparably better off, if you were Chris- 
 tians. If God gave you HiS: grace, and 
 you could this day give your hearts entirely 
 
 to the Redeemer, give yourselves up to His 
 care and government and love to save you 
 and sanctify you and bless you and make 
 you holy for ever — if you could do so, this 
 joy would be yours. 
 
 Perhaps you say, that you do not see 
 that Christians are so happy. It is because 
 they are in the beginning of their course ; 
 it is because their faith is feeble yet; it is 
 because it is right there should be often a 
 time of humiliation before the time of joy 
 comes. But you may be assured, not only 
 on the authority of God's Word (which is 
 enough,) but on the evidence of facts, in- 
 disputable, innumerable, that strong and 
 steady faith leads to all that happiness, of 
 which I have spoken. 
 
 But perhaps you say, that this joy does 
 not suit your taste. You love the world, 
 you love your present pursuits and pleasures, 
 you love your present companions and all 
 the aims which occupy a worldly mind ; and 
 you have no heart for this spiritual and 
 thoughtful happiness. But remember this, 
 that if you were changed, if you had a new 
 heart, then would your tastes follow, and 
 you would have a desire after this happi- 
 ness. And meantime you may see now, 
 that were that change once accomplished, 
 you would be incomparably happier men or 
 happier women than you are at this mo- 
 ment. You may know well, that if you 
 could be assured that God had forgiven 
 your sins for Christ's sake — if you knew 
 that He was your everlasting Saviour, that 
 your Creator and Judge was your Friend — 
 if you could enter upon those holy habits, 
 if you could feel those good affections 
 springing up in your hearts — if you had 
 that rational hope of happiness hereafter — 
 it would make you far hsppier than you 
 ever have been; 
 
 What, then, should you do? It is not 
 your happiness now, and you have no taste 
 for it at'present; what should you do? Why, 
 first, my dear friends believe it. Look 
 at the proofs of it carefully, till you come to 
 this complete conviction — ' I know that a 
 thorough Christian must be far happier than 
 I am, i know if 1 were a Christian I should 
 be far happier than I ever have been.' It is 
 
147 
 
 a blessing to come even to that conviction. 
 And when you have come to that convic- 
 tion, then (as becomes a person to whom 
 God has given his reason and his will for 
 this very end) immediately set about pursu- 
 ing this happiness, that you may have it for 
 the years you have to remain here. Could 
 you be a Christian to-day, you would be 
 better off here ; could you give your heart 
 to Christ, you would lose nothing that de- 
 serves to be called happiness, and you would 
 gain a peace and a joy, of which now you 
 have no conception. Then seek to be a 
 Christian to-day. Defer not these better 
 blessings for a single day. Try to cast in 
 your lot among the people of God. Think 
 of these blessings, till you feel how good 
 God is, to offer tfaem to you, who have so 
 long outraged His authority, trampled on 
 His laws, and defied His wrath ; think 
 what mercy it is, that invites you to be 
 saved. 
 
 And will you yet, my dear hearers, reject 
 all this mercy, when you know that the 
 apostle says of those, who "after their 
 hardness and impenitent hearts" " despise 
 the riches of the goodness and forbearance 
 of God," that they " treasure up to them- 
 selves wrath against the day of wrath and 
 revelation of the righteous judgment of 
 God?" Is it possible, that when on the 
 one hand, a known, tried, certain happiness 
 even now, even from the moment of your 
 attaining strong and steady faith, is ascer- 
 tained to you by the mercy of God, and on 
 the other hand are only the delusive, in- 
 toxicating, drunken, criminal joys, that be- 
 long to one who is following his own will 
 — is it possible, that you can prefer the 
 latter? When there is an ever-flowing 
 fountain of water, "clear as crystal," will 
 you go to the muddy cistern " that can bold 
 no water," and delight yourself with no- 
 thing but the filth that remains (for all the 
 water has run off), and for this forsake that 
 clear and sparkling spring ? Oh ! what 
 must be the guilt of that preference in 
 God's sight ! It is enough of guilt, to dis- 
 
 regard the blessings of eternity; and what 
 infatuation is yours ! Well may He call 
 heaven and earth to witness against you, 
 if when you know how happy God make* 
 His people even here, you still prefer your 
 sin. " lie astonished, O ye heavens, at 
 this, and be horribly afraid, be ye very 
 desolate, saith the Lord ; for My people 
 have committed two evils ; they have for- 
 saken Me the fountain of living waters, and 
 hewed them out cisterns, broken cisterns 
 that can hold no water." To leave all the 
 joy that God gives to His people, for all 
 the remorse, shame and regret, the indif- 
 ference, worldliness, sin, which are all that 
 remain for you— oh! it will [cover you 
 with shame for ever. If you do not feel it 
 now, it will be the worm that gnaws your 
 heart to all eternity. 
 
 Oh ! my dear friends, be persuaded to 
 seek in Christ this present joy. Try whe- 
 ther religion will not make you happy; try 
 whether it is not a blessed thing, to be en- 
 tirely the servants of God. And if you are 
 convinced of it, then do not seek for that 
 half kind of religion, which accounts for 
 many who seem to be religious having so 
 little joy; but aim at giving yourselves up 
 fully to the service of your Maker, which 
 the apostle says is a "reasonable service." 
 Resolve that the rest of your days shall be 
 God's — that strictly Christian principle shall 
 govern every habit, shall employ every 
 faculty, shall determine every aim, shall 
 dispose of all you have. Be determined 
 that God shall be your God entirely, and 
 you altogether given up to His service, if 
 you would taste the joy of His people'. 
 And then ask Him for that grace, by which 
 this mighty change maybe effected; and 
 you, who have been hitherto living in what 
 seemed to be irreclaimable insensibility, 
 may by infinite love surpass many that have 
 long been in the ways of God, in the blessed- 
 ness, and love, and gratitude, and joy, and 
 peace, which God pours into the hearts 
 of His people." 
 
SERMON XIX. 
 
 THE UNCONVERTED ENCOURAGED BY THE SALVATION OF 
 GREAT SINNERS. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, NOV, 3, 1839. 
 
 " And I thank Christ Jesus our Lord, who hath enabled me, for that He counted me 
 faithful, putting me intb the ministry .- who was before a blasphemer, and a persecutor, arid 
 injurious, but I obtained mercy because 1 did it ignorantly in unbelief. And the grace of 
 our Lord was exceeding abundant, with faith and love which is in Christ Jesus. This is a 
 faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save 
 sinners, of whom I am chief. Howbeit for this cause I obtained mercy : that in me first 
 Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter 
 believe on Him to life everlasting." — 1 Timothy i. 12 — 16. 
 
 Owing to the natural self-coraplacenby I made, with the immensity of His compas- 
 of our hearts, it is exceedingly diflBcult to ' sion— if he perceived all the mercy of God 
 convince men in general of their guilt be- as a renewed person perceives it — then he 
 fore God, and of their absolute need of a would be ashamed of his doubt, which dis- 
 salvation which must be of His mere mercy honours God as much as it injures himself, 
 through the m.erit of Jesus Christ. Men | and he would be led to be a rejoicing be- 
 
 in general, therefore, under the influence of 
 self-righteousness and vanity, maiie light 
 of those blessings which the Gospel offers, 
 because they do not feel their need of 
 them. But as soon as a person is convinced 
 of his great danger— the need he has of 
 salvation through Christ — from that mo- 
 ment he encounters the opposite danger 
 (a danger sometimes as fatal as the former), 
 which is to limit the mercy of God and to 
 suppose that he cannot be forgiven. Per- 
 ceiving now something of the greatness of 
 his guilt, and not having corresponding 
 views of the merit of the Redeemer or of 
 His mercy, and not perceiviug distinctly 
 how God would be glorified in his forgive- 
 ness, he therefore is. disposed to think that 
 he cannot be forgiven. He is ready to 
 allow, (what is so plainly written in the 
 Word of God,) that He is merciful — in- 
 finitely merciful ; but then he knows that 
 God is, in fact, glorified in the death of 
 some transgressors, and he fears lest he 
 should be of the number of those who are 
 excluded from His mercy. This greatly 
 wrongs the Divine mercy : and the doubt 
 comes entirely, in such cases, from very in- 
 adequate conceptions of the goodness of 
 God, If such a person did perceive the 
 greatness of the sacrifice which Christ has 
 
 liever in Christ Jesus. 
 
 I may address some such here this even- 
 ing ; , who are no longer utterly careless 
 about their eternal state, but are greatly 
 alarmed in this respect, and who would be 
 glad, if they could, to find peace in Christ. 
 It may be, that God may make use of that 
 portion of His Word which I have now 
 read, to convince such that there is mercy 
 for them, and to animate them to those 
 prompt and persevering efi!'orts, by which 
 they may themselves be set upon a rock, 
 have their feet established in the ways of 
 God, and they themselves become rejoicing 
 believers. 
 
 God has revealed to us in His Word, 
 that His nature is Mercy. The name, by 
 which He loves to be known and by which 
 He is frequently designated in Scripture, was 
 this, which He pronounced to Moses ; "The 
 Lord, the Lord God, merciful and gracious, 
 long-suffering and abundant in goodness, 
 and truth, keeping mercy for thousands, 
 forgiving iniquity, transgression, and sin, 
 and that will by no means clear the guilty." 
 While He is a God that cannot pass by 
 transgression without a propei; atonement, 
 and who will not, yet observe how those 
 terms are accumulated which speak of His 
 
149 
 
 mercy, and how certain it is that the peni- 
 tent believer, who does rely on Christ's 
 atonement for salvation, may and will be 
 forgiven by a God so merciful. He has 
 told us, by the prophet Micah, that there 
 is no one like Him, "passing by transgres- 
 sion" and " pardoning iniquity," and that 
 because " He delighteth in mercy." It is 
 not a cold act of the Divine government, 
 when a sinner is forgiven ; it is not a dry 
 and official decree, in which He takes no 
 interest ; but the Lord " delighteth in 
 mercy." He knows well the case of every 
 sinner He forgives, all the dangers which 
 he is about to encounter, all the misery into 
 which he would have sunk ; and when He 
 forgives such a sinner. He does it as a God 
 who •• delighteth in mercy." This is the only 
 account we can give, why the Lord Jesus 
 Christ came down from heaven. It was 
 because God had such "delight in mercy," 
 that He appointed that astonishing sacri- 
 fice, that Heaccomplished^that great scheme 
 of redemption, and thus made provision for 
 perishing sinners. And the joy which He 
 feels in forgiving the returning penitent has 
 been well described by our Saviour, in that 
 beautiful parable of the prodigal son, con- 
 structed by Him for this very purpose, that 
 He might show us the dispositions ■ with 
 which our heavenly Father views each re- 
 turning penitent, though he has been like 
 that prodigal son ; and as we may read that 
 ' the father rejoiced over that emaciated child, 
 when, poor and miserable as he was, he re- 
 turned with trembling steps to his father's 
 door, aud as we can imagine the feelings 
 which were poured forth from his parental 
 heart when he said, " This my son was 
 dead and is alive again, he was lost and is 
 found," let us remember that there was no 
 idle intention in the Saviour's heart merely 
 to delight us by a narrative in itself beauti- 
 ful, but the intention was to show the 
 mind of God towards each returning peni- 
 tent, and to assure every sinner here, that 
 thus, if he returns, he may be welcomed by 
 his offended and injured, but most merciful 
 Father in heaven. 
 
 And as this is what God has declared 
 of Himself in His Word, so there are vari- 
 
 ous instances upon record, to show that God 
 does in fact thus forgive sinners— that He not 
 only forgives the best, but that He can for- 
 give the worst. I do not mean that the 
 conversion of those, who have gone furthest 
 in iniquity, is by any means so common as 
 that of others, who have perhaps received 
 religious impressions in their earliest child- 
 hood, have been trained up in the habits of 
 religion, and whose hearts have never been 
 hardened by a course of any great violation 
 of conscience ; I believe that such are 
 much more frequently drawn to God. Yet 
 still there are instances enough on record, 
 of those who have gone far in ungodliness 
 and then been brought back to true conver- 
 sion, to show us that God is willing to 
 draw such — that when once such a sinner 
 even is convinced of his guilt and seeks 
 mercy through Christ, he may find it. Ma- 
 nesseh, we are told, surpassed his predeces- 
 sors on the throne of Judah in wickedness ; 
 and he did this after having had the advan- 
 tage of a remarkably pious parent, who 
 from his earliest childhood feared and 
 loved God. Still, though he thus set such 
 an example of wickedness as deluged the 
 country with misery and sin, yet was he in 
 his sorrow penitent and forgiven. We 
 read in the Gospel, of another sinner, who 
 having heard the glad tidings of a free and full 
 salvation through the Redeemer, was so 
 penetrated with gratitude, that in the midst 
 of the scorn of an assembly of Pharisees, 
 she could wash the Redeemer's feet with 
 her tears and wipe them with the hairs of her 
 head ; and while scorned by that self-righte- 
 ous company, she heard the Redeemer say 
 to her, *' Thy sins be forgiven thee." We 
 read of another— Zaccheus— who, though 
 he was evidently stained by acts of injus- 
 tice and oppression, and had so notoriously 
 violated equity, that those around him 
 complained that Jesus paid any attention 
 to one who was such a sinner, yet still was 
 sought out by the Lord in His mercy, 
 brought to conviction and contrition, to 
 belief and to pardon, and mad»-«Tejoicing 
 believer in Christ Jesus. Need I repeat 
 another remarkable instance of the mercy 
 which God shows to great transgressors— one 
 
whose life probably bad been a life of emi- 
 nence in crime, but who certainly up to his 
 last hour was an unpardoned and impenitent 
 transgressor? — yet did he receive forgive- 
 ness when he was on the very verge of eter- 
 nity — a witness of God's compassion, even 
 when hanging on the cross, despising and 
 deriding the Saviour. 
 
 But the greatest instance of all that we 
 have in the book of God, is that which is 
 found in our text, it was the apostle 
 Paul, who was reserved especially to mag- 
 nify the mercy and the grace of God, in par- 
 doning a wicked opponent of His Gospel. 
 " I thank Christ Jesus our Lord," he says 
 " who hath enabled me, for that He counted 
 me faithful, putting me into the ministry, 
 who was before a blasphemer, and a perse- 
 cutor, and injurious ; but I obtained mercy 
 because I did it ignorantly in unbelief. 
 And the grace of our Lord was exceeding 
 abundant, with faith and love which is in 
 Christ Jesus." The apostle here magnifies 
 the mercy of God in these two particulars, 
 noticeable in his history ; first, that such 
 a sinner as he should receive forgiveness, 
 and, secondly, that such a forgiven sinner 
 should receive such abundant grace. In 
 both these respects he tells us too, that he 
 was a pattern to those who should after- 
 wards believe on the Lord Jesus Christ. 
 " For this cause I obtained mercy, that in 
 me first Jesus Christ might show forth all 
 long sufljering, for a pattern to them, which 
 should hereafter believe on him to life ever- 
 lasting." All those, in fact, who should 
 afterwards be convinced of sin and trem- 
 ble on its account, should learn that 
 there was mercy for them from seeing 
 that there was mercy for him ; and in 
 witnessing his remarkable example, they 
 should feel a hope spring up in their hearts, 
 that Jesus Christ would show the same 
 compassion to them, and in that hope 
 would be led to the Saviour and re- 
 ceive the salvation of their souls. You 
 observe then, my brethren, that this exam- 
 ple, which I propose now to examine, has 
 been given for the very purpose, that you 
 amongst others (I mean those in this as- 
 sembly, who are convinced of sin, but are 
 
 dreading lest the Lord should not forgive 
 such as they are,) might be persuaded by it, 
 that God has compassion even for you, and 
 is ready to welcome you at this very mo- 
 ment, if only you are enabled to receive 
 the message of His love. 
 
 First, then, let us notice the forgiveness 
 which was granted to the apostle Paul. 
 " Who was before a blasphemer, and a per- 
 secutor and injurious ; but I obtained 
 mercy." Now if we consider the circum- 
 stances of St. Paul's early life, we shall 
 perceive at once how great that compassion 
 was, which God manifested in His pardon. 
 He was endowed with considerable abilities. 
 He was not, from his early childhood, a 
 careless and headstrong youth, devoted to 
 folly and pleasure, and with no leisure for 
 a single thought of religion ; but he was a 
 grave and studious youth, who had given 
 much attention to the Scriptures, and had 
 an opportunity of acquiring all the know- 
 ledge which might be then possessed of 
 God and truth and duty. Further, he lived 
 in Jerusalem — in that place where the 
 Church of Christ was originally founded ; 
 he lived amongst some of the most remark- 
 able Christians that the world has ever seen, 
 and he had abundant opportunities of 
 knowing both the doctrines which they 
 believed and the lives which they lived. 
 Recal for an instant the character given 
 of those Christians at the time when he 
 was living at Jerusalem, and you may see 
 how much he sinned in refusing to acknow- 
 ledge the grace of God in them. Num- 
 bers were signally converted by that re- 
 markable evidence which God gave, that 
 Christ was risen from the dead, and that 
 the persecuted and murdered Jesus was 
 the promised Saviour of mankind. And 
 when thus converted, they continued 
 diligent in the use of the means of grace. 
 They were remarkable for their habits of 
 devotion ; there was a godly reverence to- 
 wards the Divine Being, manifested in their 
 whole deportment ; miracles were wrought 
 among them, in proof of the commission of 
 the apostles ; they showed so remarkable a 
 kindness one to another, that it is said, 
 " they were of one heart and of one soul." 
 
151 
 
 When numbers among them, on account 
 of their faith, were reduced to destitution, 
 the others, with almost unexampled gene- 
 rosity, provided for their wants. They 
 were filled with "joy and peace in believ- 
 ing," " eating their meat with gladness and 
 singleness of heart;" they abounded in 
 thanksgiving to God ; their conduct was so 
 exemplary, that even the multitude that 
 did not believe, noticed it with admiration ; 
 and daily through their instructions and 
 their conduct, did God add to the church 
 such as should be saved. Among these 
 Christians, whose numbers were daily in- 
 creasing, Paul lived. He had tooa full oppor- 
 tunity of learning all that might be known 
 respecting the Saviour. He might have 
 known well, that the prophecies were sig- 
 nally accomplished in His birth, ministry, 
 and death ; he might have learnt, that His 
 doctrines were in exact harmony with the 
 01d_ Testament, which he himself believed ; 
 he might have seen, that His life svas such, 
 that none but one who was from God could 
 have lived it; he might have been assured 
 by unimpeachable evidence, that He had 
 risen from the dead and was ascended to 
 glory ; he might have known from all this.that 
 He was indeed the long-promised Saviour ; 
 he might too have seen in the early church 
 such a specimen of Divine grace as the 
 world had never seen. Yet all these op- 
 portunities were not merely lost, but they 
 were turned into mischief by the blindness 
 of his heart, by his unconquerable pre- 
 judice, by the natural enmity of his mind 
 to God, and only increased that bitterness 
 of soul towards Christ and His people, 
 which made Him " exceeding mad against 
 them," " breathe out threatenings and 
 slaughter against them," take long journies 
 to persecute them, drag men and 
 women to prison, standing by when they 
 were put todeath, hastening their execution, 
 giving his voice against them when they 
 were to be sentenced, stirring up others and 
 leading them on in all the cruelties which 
 they practised against the saints of God— 
 for which ever afterwards he considered 
 himself the chief of sinners. Thus, 
 brethren, did he, whose advantages were so 
 
 great, turn them all into the means of 
 greater sin ; and not content with indifference 
 but rather moved with burning enmity, en- 
 deavour, if possible, to crush that faithful 
 sect in its very origin, and to blot out the 
 very name of the Redeemer from the earth. 
 Yet this man was met by that Saviour whom 
 he had persecuted, sought out in the midst 
 of his enmity ? in the very height of his 
 career, of his unjust opposition to the 
 Gospel, was he sought out by the mercy 
 of the Saviour ; he was convinced of sin, 
 he was brought to contrition, he was made 
 to ask in thorough subjection of heart, 
 " Lord, Avhat wouldst thou have me to 
 do ?" He was a pardoned transgressor ; he 
 was <' a chosen vessel to bear His name to 
 the Gentiles." After such an example of 
 a pardoned sinner as that, who ought to 
 despair? There are few, who have been 
 guilty of so much iniquity as was the apostle 
 Paul. Such abilities, such means of know- 
 ledge, living in the midst of such Chris- 
 tians, and yet urged by all to such open and 
 such violent enmity against the Gospel — 
 he is an instance, which, happily for the 
 world and happily for themselves, men very 
 seldom equal. That this 'sinner, this blas- 
 pheming persecutor, should be freely and 
 fully pardoned — not after a long course of 
 penitence, not when he had by his own re- 
 searches found out the truth, not when he 
 had showed that his heart was more dis- 
 posed to goodness than that of another, but 
 in the very height of his wickedness and 
 when he was on the very point of accom- 
 plishing a scheme of iniquity, should be 
 humbled, and made to repent and believe in 
 the Lord Jesus Christ and be forgiven, for 
 a pattern to all who in after ages should 
 hear of the mercy of Christ, and be invited 
 to come to Him and live— if any one here 
 considers attentively that great monument 
 of the mercy of Jesus Christ, I am per- 
 suaded he must feel that there is mercy in 
 the Lord Jesus Christ great enough even 
 for him, and that his case is not more hope- 
 less than that of one who had so sinned 
 and yet was so signally saved. 
 
 But, in the second place, it may increase 
 our sense of the Divine mercy, to observe 
 
152 
 
 the grace that was bestowed upon this for- 
 given sinner. The apostle adds in the 
 passage before us, " the grace of our Lord 
 was exceeding abundant, with faith and love 
 which is in Christ Jesus." Whatever he 
 was from that day, he was by the grace of 
 God, When he had led a life of almost 
 unexampled devotedness, he ever said with 
 equal humility and gratitude, " By the grace 
 of God I am what I am." When he spoke 
 of his intense and untiring zeal to build up 
 those, who by his instrumentality were 
 brought to believe in Christ, he told the 
 Colossians thathedid it "according to His 
 working which worked in him mightily." 
 So that it was grace, and grace alone, which 
 made him what he afterwards became. And 
 this grace, he tells us, in the first place, was 
 " abundant with'faith." This grace, from 
 that day when the Lord Jesus Christ by 
 power and love subdued his obdurate heart, 
 led him to an undoubting faith in himself. 
 He believed all that was revealed of him 
 in the Scriptures, with an undoubting as- 
 surance ; he believed it as what he had 
 seen with his own eyes, with equ^^l certainty ; 
 he believed that Jesus Christ was the only 
 Saviour of lost men ! he believed in the 
 great doctrines which were revealed to him 
 concerning that Redeemer ; be believed and 
 fully trusted in Him on all occasions and in 
 all the events of life, so that the whole 
 course of his life was a course of faith, 
 and he could say, '« The life which I live in 
 the flesh, is a life of fa'th in the Son of 
 God." He expected the accomplishment 
 of His promises ; he looked up to Him 
 for protection in every duty, for support in 
 every difficulty ; and in every scene of 
 arduous labour he could say, " Thanks be 
 to God that giveth me the victory." He 
 looked to Him for all the strength that he 
 needed in every necessity ; and he could 
 say, in the midst of every trial, " I can do 
 all things through Christ which strengh- 
 eneth me." His faith gave him an undoubted 
 assurance of the presence, the power, the 
 love, the ^ faithfulness of the fledeemer. 
 which he resolved never to question more. 
 And thus the grace of God was abundant 
 with faith. He tells us, too, that that grace 
 
 was abundant " with love ■" that is, it 
 wrought in him mightily by that love, which 
 the Holy Spirit implanted. Believing all 
 this of Jesus Christ, he was compelled to 
 love Him. He felt that he owed Him a 
 debt of gratitude and service, which would 
 never be obliterated— a debt that could 
 never be paid ; he could say from that time, 
 " Whether I live I live to the Lord, or 
 whether I die I die to the Lord ; whether 
 living or dying, 1 am the Lord's." And 
 when he lived a life of such assiduous 
 labour and constant self-denial, that they 
 thought him mad, he gave this account of 
 that life—" For the love of Christ con- 
 straineth us ; because we thus judge, that 
 if one died for all, then were all dead ; and 
 that He died for all that they which live 
 should not henceforth live unto themselves, 
 but unto Him which died for them and rose 
 again." This love to the Lord Jesus 
 Christ was in fact the s»cret of his extraor- 
 dinary labours. These two— the faith which 
 he had in the Lord Jesus, and the love 
 which he bore to Him — became henceforth 
 the master principles of his whole life. 
 They formed his character ; they governed 
 his conduct ; they urged him to effort ; 
 they bore him up under suffering ; they made 
 him persevere, and filled him with joy and 
 gladness to theendof hislife. And this faith 
 and love in the Lord Jesus Christ, inspired 
 him with an overflowing benevolence towards 
 his fellow-creatures. The Jews, who per- 
 secuted and hated him, received from him 
 kindness in return ; so that it is said, that 
 when he saw their obduracy and observed - 
 how numbers rejected the Gospel to their 
 own ruin, he had " continual sorrow and 
 heaviness of heart" on that account. Turn- 
 ing to the heathen— he manifested an un- 
 wearied zeal for their labour, traversing 
 various countries, visiting unknown regions, 
 that he might make the people acquainted 
 with that Saviour of whom they had never 
 heard. But it was for those who were 
 converts to Christianity through hjs instru- 
 mentality, that he reserved his special ten- 
 derness. Towards them his overflowing 
 heart unreservedly displayed itself ; he could 
 speak of them as his " little children;" he 
 
153 
 
 loved them with an aflfection beyond that 
 which is usually seen in the most gentle and 
 tender parents, though he combined with it 
 qualities more vigorous and firm tban are 
 ordinarily found in the parental breast. 
 When absent, he never forgot them; He 
 bore them on his heart in prayer ; he wrote 
 to them the most affectionate letters, almost 
 unequalled as they are still invaluable ; 
 and he retained all this yearning affection to 
 the end. Thus was he animated in his 
 course. For this he endured every sort of 
 hardship, and laboured with his own hands 
 to maintain himself and to aid his com- 
 panions in labour ; for this he cheerfully 
 endured all sorts of persecutions ; bonds and 
 imprisonment, and beating never diverted 
 him from that course, on which he bad en- 
 tered and in which he persevered. He ful- 
 filled his ministry, arduous as it was, with 
 joy: although he had given up all the 
 prospects of his youth, and though he had 
 forsaken all the friends of his early life, 
 and though he bad exposed himself to the 
 enmity of all his countrymen, and though he 
 was marked as an especial butt for their in- 
 dignation and malice in every place that 
 he visited, and though he could not even be 
 secure of bis life, yet still was that ministry 
 fulfilled with joy, and he thought nothing of 
 these things, nor " counted his life dear to 
 him so that he might finish his course with 
 joy." And when he had brought numbers.that 
 have never been counted, to embrace the 
 truth as it is in Jesus, and planted many 
 churches in various lands, and superin- 
 tended them all with the care ofaparent,and 
 raised up and trained evangelists, such as 
 Timothy and Titus, and when he had writ- 
 ten to them inspired epistles filled with the 
 Spirit of God — when thus, for years, he had 
 testified his fidelity to the truth, and grati- 
 tude to Chsist — then he finished bis noble 
 course with exulting coafidence saying — "I 
 have fought a good fight, I have finished my 
 course, I have kept the faith ; henceforth 
 there is laid up for me a crown of righ- 
 teousness, which the Lord the righteous 
 Judge shall give me at that day." 
 
 In all this, no less than i'n the forgiveness 
 of his sins, was he " a pattern to them who 
 
 should hereafter believe on Christ Jesus tolife 
 everlasting ;" so that the worst sinners, sin- 
 ners like SauI of Tarsus, have reason to be- 
 lieve not only that the mercy of Christ is 
 great enough to forgive them, but that it is 
 great enough to bid them surpass their fellows 
 in devotedness, in piety, and in usefulness. 
 He was not, from the day when he was 
 forgiven, condemned to silent austerity, to 
 miserable gloom, and to harassing doubts ; 
 nor was he condemned never to be acknow- 
 ledged by his brethren, and never to know 
 that he was a Christian ; but his heart was 
 filled with joy, his brethren loved him, and 
 his life was useful from the day that he 
 believed in Christ. And so those who are 
 forgiven may always be assured that the for- 
 giveness which Christ grants is complete.The 
 mind ofaChristian isnotlike that of a man 
 who is grappling with many secret recollec- 
 tion of past misdeeds. The mercy of the 
 Divine Being is much greater than the 
 mercy of men : " as heaven is higher than 
 the earth, so are His thoughts higher than 
 our thoughts, and His ways higher than our 
 ways." And when He forgives freely and 
 fully and for ever, He forgives to bless, 
 He forgives to fold His recovered 
 child to His heart, and to pour out upon 
 him all his paternal tenderness. So that 
 you, my fellow-sinners, who are now doubt- 
 ing whether Christ can forgive you at all, 
 are encouraged to look to His unbounded 
 mercy to make you another monument of 
 His grace, like that Saul of Tarsus, who 
 became the apostle Paul. 
 
 All that we know of the Divine plan of 
 salvatioii serves tojshow that in forgiving 
 sinners God may glorify Himself. Now 
 remember, that when any sinner is forgiven, 
 who has offended much, this especially 
 magnifies the mercy of God in pardoning* 
 Remember, that whenever one whose sins 
 have been unusually great is saved and for- 
 given for the sake of the Lord Jesus Christ, 
 it serves to show to the world, it is God's 
 message to the worldj to tell of the great- 
 ness of the Redeemer's merits and to pro- 
 claim everywhere that He is " able to save 
 to the uttermost all that come unto God by 
 Him." Remember, that whenever one 
 
154 
 
 whose iniquity and ungodliness have 
 been unusually great, and whose heart has 
 been peculiarly immoveable and hard, is 
 broughtto manifest a corresponding devoted- 
 iiess to Christ, it glorifies the power of Di- 
 vine grace. It serves to show that there is 
 nothing too hard for God to accomplish ; it 
 illustrates that word of the apostle, " He is 
 able to do exceeding abundantly above all 
 that we can ask or think, according to the 
 power that worketh in us," Remember 
 that thus, when one^who has peculiarly sin- 
 ned is afterwards peculiarly blessed, then is 
 he more likely to be of use to God and to 
 the church and those around him ; and the 
 very fact that he so sinned against God, and 
 that be is by grace so recovered, may serve, 
 as in the case of St. Paul, to animate not a 
 few to seek that great salvation which has so 
 blessed and saved him. And therefore there 
 is nothing to hinder each one who looks to 
 the Lord Jesus Christ alone for salvation, 
 from expecting the very greatest blessings 
 as the result of the Divine mercy mani- 
 fested through that Saviour. 
 
 And this, my brethren, has not been 
 
 Remember there are instances on record in 
 later days, which exactly illustrate how God 
 is able to forgive, convert, and bless. If 
 you would seek out persons, who were 
 remarkable for their devotedness, their 
 gratitude, their abundant zeal for God, you 
 would select John Newton, John Bunyan, 
 Colonel Gardiner ; and remember, that 
 all these men, so unexampled in theirreligious 
 conduct afterwards, were remarkable for the 
 length they had gone in wickedness before. 
 They were all remarkable for the obduracy 
 of their hearts, till God in mercy turned 
 them ; and all their subsequent conduct 
 shows, not only how ready He is to forgive, 
 but how able He is to grunt eminent grace 
 to those whom He draws to Himself. 
 
 Ijet me, therefore, beseech you, my fellow- 
 sinners, you who are brougnt to a convic- 
 tion of your ruined state, who see that there 
 is no salvation for you but in Christ, and 
 who desire to possess an interest in the 
 jjjessings wdich Christ has purchased, by 
 
 being turned to God— let me beseech you 
 to believe, when you see these instances 
 that God has mercy enough to forgive even 
 you. Do not so limit His grace, do not 
 cast such dishonour upon Himself, as to 
 suppose that He has not grace enough to 
 pardon and to bless you. And do not hope 
 merely to he forgiven, but as you have "of- 
 fended much,"sohope that through His Spirit 
 working in your hearts He may ere long 
 make you as signally the monuments of the 
 power of His grace as of the greatness of His 
 mercy. Remember, my dear hearers, that 
 God may accomplish in you, all thatHe has 
 accomplished in others. There are it is too 
 true, but few instances of such conversions, 
 in order that those who have sinned the 
 most, and who may most deeply feel the 
 enormityoftbeir conduct, may be led to ear- 
 nestness, humiliation and penitential tears j 
 but there are instances enough to make us 
 perceive, not only that it is possible for God 
 to forgive and bless great sinners, but easy 
 too. They are shown these instances, to 
 animate them to instant effort, to give them 
 an immediate hope, to cheer them on in 
 
 confined to the earliest times of the church, '■hat first s^age, which is so humiliating and 
 
 I trying, by which the sinner is turned " from 
 darkness to light and from the power of 
 Satan to God." It is not always— perhaps 
 it is not often— a very long period ; but as 
 thetipostle Paul was three days in darkness 
 and doubt, solitude and sorrow, deeply con- 
 vinced but without peace, so it may be 
 that you also may, for the future establish- 
 ment of your Christian character, for your 
 deeper humiliation, to excite in you more 
 abundant gratitude, and to quicken you to 
 value more the grace which God thus 
 gives you — you may also pass through a 
 season of deep humiliation, anxiety and 
 doubt. But it is all for the best. Bear it 
 patiently; bear it as those who have sinned, 
 and look onward in hope of that blessed 
 hour, when the mercy of God shall set you 
 free. And then, my dear friends, do not 
 expect only to be forgiven, but look lo 
 serve Him diligently. Remember that this 
 natural feeling ought to occur to every 
 mind ; those who have been forgiven little 
 love little, and those who have been for- 
 
155 
 
 given much love much. Why was it, that 
 the weeping penitent washed Christ's feet 
 with her tears and wiped them with the 
 hairs of her head ? Why was it, that in that 
 crowded assembly she ventured to expose 
 herself to scorn and enmity, to honour One 
 whom all despised ? Why was it, that she 
 sat humbly at His feet whom all rejected ? 
 He tells us that " she lored much, because 
 she had had much forgiven." And this was 
 the motive of the apostle's life— because he 
 had had " much forgiven." Therefore was 
 he animated to those unwearied labours 
 and to that untiring self-denial, which he 
 manifested afterwards. And it is my 
 advice to you, my hearer, that instead of 
 limiting your thoughts to your sins, and 
 instead of expecting to take merely some 
 obscure and melancholy road to heaven, a 
 path of difficulty and disquietude — that you 
 should expect to find the full and free 
 mercy of God— that you should ask for 
 eminent grace, as you have shown perhaps 
 eminent hardness — that you should try to 
 fill up the remainder of your days with ear. 
 nest and grateful duty— that because you 
 have done much to injure others, you should 
 now be anxious to do much good — that 
 having dishonoured Christ, you should 
 strive for the remaining years to honour 
 Him as much ; and though you can make no 
 atonement for the past, and must go to the 
 grave as completely the debtor of infinite 
 mercy as when you first heard of forgive- 
 ness, yet do all you can to testify your love, 
 and to show that you bear the burden of 
 gratitude with joy, that you feel it is right 
 that your whole being should be dedicated 
 to Him, who has snatched you from the 
 jaws of hell and will raise you to a throne in 
 glory. As you have had " much forgiven," 
 " love much." Try to surpass your bre- 
 thren in all Christian graces — to know 
 more, to serve more, to labour more, than 
 they do ; and if you have but little time in 
 which you can do it, then give yourselves 
 earnestly to prayer that God may accom- 
 plish all His work in you, as it was accom- 
 plished in the apostle Paul, and that you 
 may be another monument not only of His 
 mercy, but of the omnipotence of His grace. 
 
 But if there are any here, whose hearts 
 are tempted (alaa ! that our nature can be 
 so corrupt!)— if there are any here, who are 
 disposed to abuse the mercy of God, and to 
 say, as the apostle says in the name of a 
 rejector of the Gospel, " Let us sin, that 
 grace may abound," ' Let us sin on, that 
 God may be glorified in pardoning,' ' Let us 
 sin more and take our fill of sin, that God's 
 grace may be magnified when we are 
 changed' — let them remember that the 
 apostle answers their objection and con- 
 demns their feeling, by one short sentence 
 — " Whose damnation is just." Just; most 
 just ! Where — where in the whole world, in 
 all the varieties of crime to be found on this 
 disordered and wicked earth — where is such 
 crime as this ? ' Because the Almighty is so- 
 merciful that He has sent me a Redeemer, 
 because He is so merciful that He can par- 
 don the vilest, therefore I will go on to 
 outrage Him, therefore I will a little more 
 incur His wrath, therefore I will steel my 
 hard heart yet more against His unbounded 
 love, therefore I will love that which He 
 hates and I will do that which He forbids !' 
 " Whose damnation is just." 
 
 And I will add—" Whose damnation" is 
 usually accomplished. For remember that 
 the apostle says of himself here, " For this 
 cause I obtained mercy, because I did it 
 ignorantly in unbelief." He had repelled 
 the light, it is true ; for that he looked 
 upon himself as the chief of sinners. But 
 he had never believed in Christ ; be never 
 knew of salvation by the Son of God ; he 
 never had said, " Let us sin, that grace 
 may abound ;" he never had thus " trampled 
 under foot the Son of God, and counted the 
 blood of the covenant a common thing, and 
 done despite unto the Spirit of grace." 
 If there is any wretched sinner here, who 
 has abused the mercy of God, so that it has 
 encouraged him in sinning against God — 
 who has perhaps lived thirty or fifty years 
 already in hardness of heart, and who says, 
 " I will live ten more" — let him remember 
 that king Saul sinned against the light, and 
 he perished miserably in his sins, although 
 he shed many tears of bitter remorse ; let 
 him remember that Judas sinned against 
 
156 
 
 the ligiit, and though his remorse was too 
 painful to be endured, his sin was too great 
 to be forgiven j let him remember that Ana- 
 nias sinned against the light, and though he 
 had given his property to promote the rause 
 of God, he too perished in his sin. Let 
 him remember, that those who have thus 
 manifested hardness against the light, have 
 not received mercy. I know of no such in- 
 stance in the Word of God. And there- 
 fore, if any one here should abuse the infi- 
 nite goodness of God to encourage him to 
 go on another year or another month in sin, 
 woe be to that unhappy rebel ! 
 
 Oh ! my friends, do no not venture any 
 longer to offend against that greatest (as He 
 is the best) of Beings. This moment you 
 know that you are sure of forgiveness in 
 Christ; this moment you know that God is 
 merciful. Perhaps you never yet had so 
 distinct a view that the infinite God, your 
 Creator, your Preserver, your Judge, is 
 ready to pardon you. That moment may 
 be a crisis in your life ; that conviction may 
 
 open the door to your everlasting welfare. 
 But if after that you will sin against God, 
 perhaps you never may repent ; perhaps 
 you never will have that full conviction 
 come to your heart again, that God is ready 
 to pardon even you. And therefore, now 
 use that feeling well. Use it, I beseech 
 you, as becomes immortal beings ; use it, as 
 those who are in the presence of God ; use 
 it, as those who cannnot flee from God, who 
 are with God — with God wherever you go 
 from this house of prayer, flis eye upon 
 you, His hand sustaining you. His power 
 allowing you still to breathe. His Book 
 registering every act, flis judgment await- 
 ing you. Oh ! my dear hearers, go and ask 
 that you may not, like Ananias, like Saul, 
 or like Judas, show in your eternal ruin 
 that God is just towards those who are 
 irrecoverable in their sin ; but that by the 
 usefulness and piety of your whole lives, by 
 faith and love and hope, you may manifest 
 the greatness of that grace that can save all 
 men, and therefore can save Yot;. 
 
SERMON XX. 
 CHRIST WILLING TO SAVE THE UNCONVERTED. 
 
 PREACHED AT ST JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, NOV. 10, 1839. 
 
 'Ho, every one that thhsteth, come ye to the wafers."— Isaiah Iv. 1. 
 
 How immensely great, my brethren, is 
 that salvation, which God has provided for 
 believers in Christ through the death of 
 His dear Son ! What an immense deliver- 
 ance have they experienced, who were 
 lately the bond- slaves of Satan and the 
 heirs of hell, but are now through grace the 
 children of God and the heirs of heaven ! 
 What an invaluable hope it is for any sinner 
 to entertain, that the eternity of God 
 secures to him 'an eternity of bliss liiie that 
 of God ! What a rescue has that soul 
 experienced, which, " passing from death to 
 life," is secure from all evil and admitted to 
 the possession of all good ! How blest are 
 they, who, having been exposedjto the just 
 wrath and curse of the Almighty, are taken 
 into His favour for ever and for ever ! 
 How blest are the people of God in both 
 worlds ! — throughout those innumerable 
 ages upon which we soon shall enter, and 
 even here in this brief journey which we 
 have yet to take on earth ! 
 
 And all this — ail this blessedness, this 
 unspeakable deliverance from wrath — given 
 so freely ! — to those who neither have had 
 any merit, nor can acquire it! — offered 
 " without money and without price" to 
 those who come to have it ! What infinite 
 mercy in God, to grant these vast and soul- 
 satisfying joys to those, who have done no- 
 thing by which they could in the least de- 
 serve them, and could not by any actions of 
 their own secure them ! A salvation, bought 
 by the blood of God incarnate ; a salvation, 
 secured and accomplished by the power of 
 the Almighty Spirit ; a salvation, foreseen 
 through all eternity, and accomplished at 
 the fitting moment by the infinite wisdom 
 and infinite power of God. This is that 
 great salvation, which is presented to all 
 who are " in Christ Jesus." And this all 
 in this church to-day are invited to receive j 
 
 " Ho, every one that thirsteth, come ye to 
 the waters." 
 
 There is not one among us, to whom 
 God does not address this message. And 
 it ia a deeply aflfecting thought, when we 
 consider what we are and what we deserve, 
 that God has removed every obstacle 
 to the salvation of every one who hears the 
 Gospel, except his own will. There is no- 
 thing to hinder one among us being saved, 
 but his own resolution not to be. When 
 we think what we are and what we deserve, 
 how vast does the mercy of God appear ! 
 Dwell only on this truth— That God has 
 removed every other hindrance to the sal- 
 vation He presents. God has made an 
 ample and perfect provision for the present 
 and everlasting welfare of each one of His 
 enemies in this congregation ; so that there 
 is nothing between us and everlasting glory, 
 nothing between the present condition of 
 the greatest sinner in this congregation and 
 the everlasting happiness of that person — 
 but his own will ! 
 
 '' Ho, every one that thirsteth, come ye 
 to the waters." 
 
 The words themselves ought to be suf- 
 ficient to assure each person who hears 
 them, that this is the blessed truth; a truth 
 which has come into being through the 
 death of Christ, through the Divine com- 
 passion of the Almighty. But, my brethren, 
 as a truth so great wus certain not to be 
 left to one single assurance of God's Word 
 —as it vvas certain to be often repeated, 
 that none might overlook and that none 
 might mistake it — let us therefore on this 
 occasion recal some of those other plain 
 expressions, which God Almighty has been 
 pleased to employ in His Word, to show 
 that this truth, extraordinary as it is, is a 
 truth still— that it is not too good to be 
 
158 
 
 believed— that every rebellious sinner, 
 every enemy of God and his own soul, 
 every bond-slave of sin and Satan, is in 
 fact invited by the Almighty Sovereign to 
 come and be happy in Christ. 
 
 Let us recal first those words of the Lord 
 Jesus Christ, which He addressed to His 
 disciples when about to ascend to His glory ; 
 " Go ye into all the world, and preach the 
 Gospel to ever^ creature," None was to be 
 overlooked. All were to have that mes- 
 sage of Divine mercy addressed to them. 
 And this, in order that "he that believeth'' 
 might " be saved." If any would welcome 
 that message and only credit the astonish- 
 ing love of God, that soul " should be 
 saved." 
 
 Remember, again, what our Lord has 
 said to us in the parable of the wedding 
 feast, when he declares that upon the 
 proud rejecting the message of mercy the 
 servants of the monarch were thus directed; 
 " Go ye into the highways, and as many as 
 ye shall find bid to the marriage." Or, all 
 who are destitute and miserable and 'un- 
 happy and hungry— bid them all to the mar- 
 riage. There is not one who has only this 
 qualification for eternal happiness, that he 
 is a lost sinner, that he is ruined and desti- 
 tute, and that he knows his ruin— who is 
 shut out from that invitation. 
 
 Let us recal, again, those words of our 
 Saviour in the eleventh chapter of the 
 Gospel according to St. Matthew — " Come 
 unto me, all ye that labour and are heavy 
 laden, and I will give you rest." There is 
 no qualification, except to be weary of 
 trouble and of sin and to feel a wish to be 
 at peace, and then (urged on by that great 
 necessity) to seek that peace in Christ. 
 " Come unto Me, and I will give you rest." 
 Let us think, again, of those words of 
 our Redeemer, which He addressed to the 
 woman of Samaria, and which are in the 
 fourth chapter of St. John's Gospel. When 
 she, thinking only of earthly things, and 
 knowing little either of the glory of the 
 Person who spoke to her or of the greatness 
 of the mercy He could show, desired only 
 that her daily labours might be lessened, by 
 receiving a plentifal supply from that natu- 
 
 ral spring by which she was standing. He 
 said to her—" If thou knewest the gift of 
 God, and who it is that saith to thee, Give 
 Me to drink, thou wouldest have asked of 
 Him and He would have given thee living 
 water." Had she (that is) but known the 
 real glory of the Saviour, and been aware of 
 the value of Divine grace which He could 
 bestow, then she would have asked Him 
 for that grace, and He never would have 
 refused her prayer. Had she sought it at 
 His hands, she would have found it. 
 " Thou wouldest have asked of Him, and 
 He would have given thee living water." 
 When therefore any one has by any means 
 discovered the glory of the Redeemer, and 
 knows the value of the gift of Divine grace, 
 and " asks it" at His hands. He never casts 
 out that prayer. 
 
 Let us recal, again, the words of our Sa- 
 viour in the seventh chapter of the Gospel 
 according to St. John ; "Jesus stood and 
 cried, saying, If any man thirst, let him come 
 unto Me and drink." If he only desires to 
 have salvation through the grace of the 
 Redeemer, " let him come" and ask of Him 
 that he may be saved through grace, and 
 then " let him drink." He shall not be 
 rejected ; he will not ask in vain ; he will 
 not go away with parched and thirsty lips 
 from that abundant source ; " Let him come 
 and drink." 
 
 And then, lastly, let us think of those 
 words, upon which' I addressed you not 
 long since ; " Whosoever will, let him take 
 the water of life freely." The gift is free 
 as the air we breathe, and the light that 
 beams upon us. It is offered to— " who- 
 soever will." If a person does but heartily 
 desire that blessing, that blessing is bis. 
 
 Now are not these words of God made 
 so plain, that we should think no one could 
 doubt their meaning, or refuse most grate- 
 fully to apply them to his own case ! In 
 these passages we see most distinctly, that 
 if any person does heartily give himself up 
 to the Redeemer, give himself into the 
 hands of the Redeemer to be saved by His 
 power and love, that person is welcomed 
 by the Lord Jesus Christ and saved. We 
 see, further, in these pasaages, that every 
 
159 
 
 sinner in the earth, who has the opportunity 
 of listening to this message, is asked to do 
 so. God has made it as plain as language 
 can make it, that every one is invited thus 
 to give himself up into the hands of the 
 Redeemer, to be saved by His power and 
 love for ever. It is made His absolute 
 duty so to do. We are told that He will 
 be condemned for that very fact, if He does 
 not ; He will be condemned for that sin, if 
 He does not. We are told that " this is the 
 will of God'' respecting each, that he should 
 hear and see and believe ; and if he believes, 
 he will be blessed. And when further we 
 think what God has done to make this sal- 
 vation possible, then we see new illustra- 
 tions of this truth recorded in His Word. 
 Then we see that God appears to be most 
 glorious, when the worst sinners are saved 
 thus. Then we see, that it is by the salva- 
 tion of the very worst tbaC the magnitude 
 of the Saviour's merits and the power of 
 the grace of God are most abundantly dis- 
 played. Then we see that the mercy of 
 Jesus Christ must take the greatest de- 
 light in bringing to the highest glory those 
 who were on the verge of the greatest 
 misery. And there is no consideration 
 that the subject can present to our minds, 
 which does not in one way or another serve 
 to illustrate this truth — That every sinner 
 who hears the Gospel is at liberty to come 
 and take of its blessings. Ho, every one 
 that thirsteth, come ye to the waters." If a 
 person is only like the traveller in the de- 
 sert, dying of thirst, that is qualification 
 enough to receive this mercy. Ho, you 
 that are weary, you that are dying of thirst, 
 «* come ye to the waters." Just as in that 
 beautiful type of the Redeemer which was 
 made in the wilderness, when the stricken 
 rock sent forth its life-giving stream, every 
 Israelite was welcome to drink, " without 
 money and without price," and as the abun- 
 dant flood poured forth over the wilderness 
 to satisfy them all and to leave abundance, 
 just so are the mercy of God and the merit 
 of the Redeemer so great, that all the sin- 
 ners of the earth might drink there and live, 
 and there would be abundance left. " Ho 
 EVERY ONE that thirstctk, come ye to the 
 waters.'' 
 
 These words, then, are addressed to 
 every soul in this assembly ; and especially 
 to every one here, who as yet has never 
 " tasted that the Lord is gracious." You 
 are invited now, before you die, before 
 that deadly thirst is past remedy, to give 
 yourselves up into the hands of Jesus 
 Christ, to be saved by His power and love ; 
 withdrawing all opposition, placing your- 
 selves passively in His hands — disposed 
 (rather I should say) to concur with all He 
 does, taking His will for yours, and look- 
 ing for everlasting life, perfect bliss, and 
 perfect goodness, from His merit, His 
 mercy and His grace. 
 
 Now, my friends, will you listen to that 
 invitation, that God gives you ? Will the 
 unconverted part of this congregation now 
 listen to God's message? Will they at 
 once give themselves into the hands of 
 Christ to be saved ? 
 
 Alas ! Satan is so busy with the human 
 heart, and the heart of man is so ready to in- 
 vent (strange as it may seem) obstacles to 
 his own eternal happiness, that perhaps 
 while I speak to you there are various ob- 
 jections arising in your mind, to hinder 
 you personally, my dear hearer that art yet 
 out of Christ, from accepting this offer of 
 Divine love. God says to you, Come to 
 the waters and drink ; and you find strong 
 objections why you should not. 
 
 I will not speak now of the prevailing 
 worldliness of many hearts, which will 
 " mnke light" of the Gospel to their ruin. 
 I will not speak of that steady scepticism, 
 that rejects all evidence, and will doubt on 
 till the light of eternity flashes on the mind 
 when it is too late. I will not speak of 
 that determined ungodliness, that will 
 cling to paths of sin, though there is the 
 vengeance of the Almighty Monarch of 
 the universe threatening them for it. But 
 those who know that there is this great 
 salvation provided for sinners, those who 
 quite believe that the Lord Jesus Christ is 
 able and willing to save souls from death, 
 those who see that it is a " great salvation" 
 and that the blessedness of God's people 
 even now is enough to make every one 
 wish to be a Christian — even such can 
 
160 
 
 still multiply objections to their own ac- 
 ceptance of this way of salvation. 
 
 It is not uncommon for persons, when 
 thus invited, and convinced of sin, against 
 all that God says in His Word to think 
 that they are so unworthy that they 
 cannot be pardoned and blessed. The 
 mercy of God is so far above the mercy 
 that man shows, and their belief is so small 
 that they cannot ci;gdit it ; they cannot think 
 that God has removed all the obstacles to 
 their happiness, and they question whether 
 He can ever receive them. They are too 
 great sinners, they think, to be pardoned. 
 They cannot suppose, that God will have 
 mercy at once, and give a free and full for- 
 giveness to such as they are. But if there 
 are those here who entertain that thought 
 (a thought exceedingly common when per- 
 sons are convinced of sin), let me tell you, 
 my dear bearers, that you are doing the 
 greatest dishonour to God in cherishing the 
 thought. It is not humility ; it is limiting 
 the mercy of God, it is refusing to credit 
 His plainest declarations, it is in fact sup- 
 posing Him to be untrue, it is disbelieving 
 all that He has Himself repeatedly said 
 to you. He has told you, you are not too 
 unworthy; He has assured you, that no 
 sinner is too unworthy; "All manner of 
 sin and blasphemy shall be forgiven unto 
 men ;" " The blood of Jesus Christ 
 cleanseth from all sin." And therefore 
 when any soul does welcome the Redeemer, 
 there is no guilt, no conceivable guilt, that 
 can hinder that soul being saved. And if 
 you recollect that the Lord Jesus adds, 
 " Except the blasphemy against the Holy 
 Ghost, which shall not be forgiven" — re- 
 member that the very essence of that sin is 
 a hard and unrelenting apostacy ; it is a 
 blaspheming of God in bitter malice, which 
 forbids the supposition of penitence, and 
 therefore cannot in the least apply to 
 any conceivable degree of past guilt in one 
 who is penitent, If you do welcome that 
 " great salvation," if you do love the thought 
 of being saved by Christ, if God has made" 
 you humble and contrite and led you to 
 look up to Him with sorrowing hearts to be 
 saved by His grace and power, then be as- 
 sured that there is no conceivable degree of 
 
 I guilt, that shall oppose one moment's ob- 
 stacle to your being welcomed into the 
 family of God. Christ has borne your 
 penalty; Christ has obeyed the law in your 
 stead; Christ has magnified the attributes 
 and government of His Father ; it is for 
 Christ's sake — not your own — you are to 
 be welcomed. His merit is enough to cover 
 the greatest degree of sin, and to secure 
 the welcome of the greatest offender that 
 repents. Were it not so, why Las He told 
 us of the prodigal being gladly welcomed 
 back to his father's house ? Why has He 
 assured us of the conversion of the apostle 
 Paul for this very purpose, that he might 
 be "a pattern" of the mercy of God to 
 future ages? why has He given invitations 
 to the worst so multiplied ? Be assured 
 therefore, my dear hearers, that if you think 
 that your sins are too great to be forgiven 
 and that God will not have mercy upon such 
 as you, although I trust that cloud upon 
 your minds will not last long (it is often 
 swept away by the clear shining of the grace 
 of God), yet while it lasts you are doing 
 dishonour to the mercy of the infinite God, 
 and it were well for you, and honourable 
 for Him, if it were removed at once. 
 
 But perhaps you may say, you fear it is 
 in vain for you to seek to be saved by 
 Christ unless you are predestinated. You 
 may think, that none will come to glory but 
 (hose whom God has predestinated from all 
 eternity ; and therefore if you are not pre- 
 destinated, where is the use of all the efforts 
 you may make ? Now, first, let me assure 
 you, that whetever there is in the predesti- 
 nation of the Almighty to eternal life, there 
 is no one who welcomes the Lord Jesus 
 Christ to his heart, who can be then num- 
 bered amongst the reprobate. God is true 
 to His Word ; and none who through His 
 mercy are led to humble penitence and 
 really to receive the Lord Jesus Christ, 
 need be perplexed as to His decrees of pre- 
 destination. They have in that very act 
 the mark of being His children. If any 
 are not predestinated to eternal life, remem- 
 ber it is only those ^vho are hard and proud 
 and unholy and impenitent and unbeliev- 
 ing and resolved enemies of God. They, 
 indeed, who live and die in the exercise 
 
161 
 
 and in the love of dispositions like these, 
 will show too plainly that they were not 
 predestinated. But if any soul is made 
 humble and contrite, and receives the Lord 
 Jesus as a Saviour whom he longs for, then 
 that soul is numbered amongst God's pre- 
 destinated people. It should not therefore 
 oppose one moment's uneasiness to those 
 who are conscious that they do " thirst," 
 and that they do " come to the waters" and 
 " drink," and that they have welcomed His 
 invitation to " come to Him" that they may 
 find rest. And let me, in the next place, 
 assure you, that the predestination of an 
 infinite Being includes in it (and does not 
 exclude) all the actings of every mind 
 throughout its whole existence. It does 
 not force any mind, but it includes all its 
 actions. No person is in the least con- 
 strained, by anything that there is in the 
 decrees of God, to do evil, to think evil, 
 to wish evil. No one receives the slightest 
 impediment, from any decree of God, to 
 any action that is right or any emotion of 
 mind which is right ; for " God cannot be 
 tempted with evil, neither tempteth He aay 
 man." And they, \vbo so conceive of the 
 predestination of God as (hough it secured 
 the eternal misery of a man whatever that 
 man's dispositions, altogether limit and 
 mistake it's character. It has foreseen those 
 dispositions ; it has included them all. It 
 lays a constraint on none; and every man 
 is just as free to act, as he would be if 
 there were no such truth as predestination 
 And this I may illustrate by any of the 
 ordinary works of God in nature. Re- 
 member that the predestination of a soul to 
 life is precisely of the same character, as 
 the predestination of every common act 
 the infinite God must foresee all things, and 
 therefore must predetermine all ; down to 
 the very commonest act in any day, down 
 to the most insignificant movement of the 
 most insignificant creature, all is alike pre- 
 destinated. The Almighty God must fore- 
 see all His works; " Known unto God are 
 all His works, from the creation of the 
 world." But how does this limit and fetter 
 the ordinary actings of men? It has made 
 provision for them all ; it has involved 
 
 them all ; it has proceeded on the conside- 
 ration of them all. It has entirely and fix- 
 dly predestinated, whether any field should 
 yield its harvest ; but if the husbandman 
 sows he will reap, and if he sows not he 
 ill not reap, and there is nothing in that 
 decree of the Almighty to hinder him sow- 
 ing and reaping if he will, or to force him 
 to abstain from sowing and refuse him the 
 harvest. It is absolutely determined, when 
 a man shall be sick and when recover ; but 
 it is equally certain that he who does not 
 use the appropriate medicine will not live, 
 and that under suitable circumstances the 
 medicine that God has given in nature for 
 the relief of pain will relieve it. It is ab- 
 solutely decreed when and how a man shall 
 live or die ; but it is quite certain that if a 
 man refuses to eat food he will not live, and 
 it is certain that when he is in ordinary 
 health to eat food will sustain life ; and he 
 is at liberty to eat or not to eat as he pleases, 
 and the predestination of the Almighty does 
 not interfere with the free will of that ac- 
 tion, but it has involved it ; He has foreseen 
 it all. And it is just so, with respect to 
 every spiritual act, and with respect to the 
 whole salvation of each sinner ; who, if he 
 will not come to God, dies— and if he will 
 come to God, lives; who, if his heart is 
 drawn to receive the incomparable mercy 
 God has manifested in the Gospel, tastes 
 it — and if his heart rejects that incom- 
 parable mercy in impenitent hardness, loses 
 it. There is nothing in the predestination 
 of the Almighty, to lay the slightest con- 
 straint upon the will of any individual what- 
 ever. And thus you see, that he who hears 
 the message of Divine love ought to wel- 
 come that message at once, and never per- 
 plexhimselfwith any supposed consequences 
 to be derived from the predestination of the 
 Almighty. I say, supposed ; because I am 
 perfectly convinced, that the full understand- 
 ing of that question would remove those 
 perplexities, and that it is only because he 
 takes a partial view of them that he would 
 be in the least perplexed in seeking and in 
 finding mercy from God. 
 
 But another here perhaps may say — ' It 
 is true, that if I had the heart to receive 
 
102 
 
 the Gospel of Christ, and if I did so feel 
 my sin and misery that I welcomed the 
 Saviour and loved His ways and gave my- 
 self into his hands, there is nothing in the 
 decrees of the Almighty that should hinder 
 me from obtaining the blessing; but then I 
 cannot change my own heart. I feel it hard 
 and dead and ungodly, and I know not how 
 to change it ; and unless He give His grace, 
 I can do nothing.' Now let me say to you, 
 my dear hearer— (though I shall have more 
 to say on, that subject this evening) — that 
 God has said to you, " Cast away from you 
 all your transgressions whereby ye have 
 transgressed, and make you a new heart, and 
 a new spirit; for why will ye die, O house 
 of Israel?" You may say that you cannot 
 give yourselves a new heart ; but it is plain 
 from this command of God, that you can 
 do something to secure it, Christ has said 
 to you too, " Enter ye in at the strait 
 gate ;" and though you say, ' I cannot re- 
 pent,' it is plain from Christ's command 
 that you can do something to secure that 
 state of heart. When Simon Magus was 
 declared of the apostle to be " in the gall 
 of bitterness and in the bond of iniquity," 
 to have " neither part nor lot in the matter" 
 of Christ's salvation, because he thought 
 that the Holy Spirit could be bought by 
 money, that apostle yet said to him — " Re- 
 pent therefore of this thy wickedness, and 
 pray God if perhaps the thought of thine 
 heart may be forgiven thee;" it is plain 
 therefore, that if you are as much in bitter 
 enmity to God as he was, and held as fast 
 by the chaiss of sin as he, still you can do 
 something in order to secure repentance and 
 in order to pray successfully. You re- 
 member too, that the Lord has said in this 
 very chapter from which our text is taken — 
 " Let the wicked forsake his way and the 
 unrighteous man bis thoughts, and let him 
 return unto the Lord, and He will have mercy 
 on him ;" it is therefore plain, that you can 
 do something in order that you may " re- 
 turn to the Lord." For where would be 
 the force and where the mercy of these 
 commands, if you could do nothing ? It 
 would be mocking your impotence ; and 
 God has not so treated perishing sinners in 
 
 His Word. I know you cannot charge 
 your hearts, I know you cannot repent and 
 love God alone j but is there nothing you 
 can do? You can, like Ahab, "humble 
 yourselves before God" for your sins ; and 
 you remember, that, all unchanged in heart 
 as he was and though he lived and died the 
 enemy of God, yet do you read, that when 
 he " rent his clothes and put sackcloth upon 
 his flesh and fasted and lay in sackcloth and 
 went softly," " the word of the Lord came 
 to Elijah the Tishbite, saying, Seest thou 
 how Ahab humbleth himself before Me? 
 because he humbleth himself before Me, 
 I will not bring the evil in his days." There- 
 fore there was some blessing attached to 
 the outward humiliation, and the fear of 
 heart, with which that wicked monarch 
 abased himself before God. You can 
 humble yourselves like him. You can do 
 as Daniel advised king Nebuchadnezzar — 
 you can " break off your sins by righteous- 
 ness:" cutting off all those habits by which 
 you know that you break the law of God 
 externally. You can listen to His command 
 
 in the first chapter of the prophet Isaiah 
 
 " Wash ye, make you clean, put away the 
 evil of your doings from before Mine eyes, 
 cease to do evil, learn to do well, seek 
 judgment, relieve the oppressed, judge the 
 fatherless, plead fur the widow." You can 
 substitute good habits for evil ones. You 
 can do many of those things which you find 
 in the law of God, which you have 
 hitherto neglected to do. You can do 
 more than this. Our Saviour, in the 
 parable of the talents in the twenty-fifth 
 of St. Matthew, declares that this will be 
 said to the unprofitable servant when he 
 stands before his Lord and Judge — " Thou 
 oughtest therefore to have put my money 
 to the exchangers, and then at my coming 
 1 should have received mine own with 
 usury ;" you ought (that is) to have em- 
 ployed your faculties to serve me. That, 
 my dear hearers, you can do ; you can serve 
 Christ, you can determine to live the rest 
 of your days to honour Christ. I do not 
 mean, that your heart may respond to that 
 intent ; but you can form your habits to it ; 
 you can determine, that henceforth, what- 
 
163 
 
 ever may be the issue, you will externally 
 try to honour Christ ; in all your habits, in 
 your family, in your associations, in all your 
 intercourse with the world and with tiie 
 church, you can take the Word ot God as 
 your rule, and determine to act accordingly. 
 You can, further, cry to God for mercy, as 
 Simon Magus was exborled to do ; and 
 though there may be every thing that is 
 defective in those prayers, still that cry for 
 mercy mr,y be heard. All this it is plain 
 you may do ; and till it is all done in vain, 
 till you have persevered to do it all in vain, 
 till you have listened to all such exhorta- 
 tions and welcomed and acted upon tliem 
 and still found that you are rejected, do not 
 talk of its being impossible for you to 
 change your hearts. Is there not a lurking 
 carelessness underneath that objection ? Is it 
 not because you still shrink from the sacri- 
 fices the Gospel demands, that you make 
 that objection ? Ob ! my friends, see whether 
 God is not more merciful than your ob- 
 jections suppose. While you are thus 
 setting yourselves in a way that is good (as 
 you know that you can do;, see whether 
 His love will not, like the father in the 
 parable, meet you a great way off. While 
 there is nothing good in all you do, nothing 
 godly in all you feel, see, while thus honour- 
 ing the greatness and majesty and holiness 
 and goodness of God (as you know you 
 can), whether the love of God will not 
 meet you in your low condition and bring 
 you to peace in Christ. 
 
 But perhaps there may be another ob- 
 jection—one which often rises in the hearts 
 of persons when first convinced of sin. 
 They see that these invitations are made to 
 sinners, and it is not the amount of their 
 sin that makes them dread they shall not be 
 blessed ; but they feel, that the invitation 
 is to the thirsty and they think they do 
 not thirst— and it is made to the willing 
 and they fear that they are not willing. 
 They imagine that they have not the mea- 
 sure of penitence that is required ; and 
 though they do not think that penitence can 
 ever merit mercy, they think that a certain 
 measure of sorrow for sin is necessary be- 
 fore they can obtain mercy. Now let n)c 
 
 beg you, my dear friends, (if there are any 
 present who are harassed by this imagi.ia- 
 tion), to bear in mind, that although the 
 amount of sorrow for sin wiiich a believer 
 can ever feel can jiever be adequate, and 
 although there is a provision in the Gospel 
 for the growth of contrition, as there is of 
 every other Christian grace, although we 
 ought to feel our sins more and more 
 deeply in proportion as clearer views of the 
 Gospel open on us and we havea juster ex- 
 perience of our vilenessand the goodnessof 
 God, yet remember that this is the measure 
 of penitence which is asked of you— that 
 that makes you willing to welcome Christ. 
 All the rest will come after. Can you, 1 
 ask again, give yourself up to Christ to save 
 you by His grace and power ? Then that 
 is penitence enough. If you see your ruin 
 and wish to be saved through Him, and ask 
 God for His mercy through Christ, then 
 that mercy is yours. The only obstacle to 
 the salvation of any soul here, old or young, 
 is that he will not welcome Christ. And 
 if after this any should perish because they 
 cling to hardness of -heart and love sin 
 better than they love salvation, I assure you, 
 my dear hearers, that the Lord Jesus Christ 
 will say to you, just as He said to the worst 
 and most wicked of the I'harisees that were 
 around Hun—" Ye will not come unto Me 
 that ye might have life." 
 
 And there is nolliiuy ehe between you and 
 His love than that ; as there was nothing 
 between them and salvation through His 
 grace but that. He said to them, that 
 " they would not" come ; and He says lo 
 every one, who still lives and dies in im- 
 penitent obduracy — " You 'will not come 
 unto Me that you might have life." 
 
 Now I do not use this truth, as it is 
 ometimes used (as I think most improperly) 
 to show the impenitent sinner that he will 
 have no excuse at the last day— to reduce 
 him to utter silence when he stands before 
 his Judge ; though assuredly it will do that. 
 But it was not needed to accomplish that ; 
 the sinner would have been reduced to 
 silence, if there had not been one invitation 
 in God's Word ; the sinner would have 
 been entirely silent before bis Judjje if the 
 
164 
 
 Lord Jesus Christ had never died. Do not 
 think that the death upon the cross was an 
 act of justice ; it was an act of unbounded 
 and Divine love, and it was not wanted to 
 make a sinful world silent before its Judge ; 
 men will be silent when they stand before 
 Him. But the use I make of it is this— 
 that if you do not thus give your hearts to 
 Christ and will not take Him for your 
 Lord and Saviour, you will feel when at last 
 you stand before Him (and He may perhaps 
 make that thought penetrate your inmost 
 soul) — ' You would not come; you know you 
 would not.' Then you will feel, my dear 
 hearer, a bitterness of regret, which nei- 
 ther your nor I can anticipate now. To 
 think that there literally was nothing be- 
 tween you and the boundless and eternal 
 happiness of the disciples and children 
 of God but this — that you did not ivish to 
 be happy, you did not wish to be saved, you 
 did not wish to be Christ's disciple ! 
 
 Do not say, you earnestly wish it. You 
 wish for something else. If you wished it, 
 it would have been yours. If you had but 
 a hearty desire to be Christ's disciple and a 
 child of God, you would be so. You 
 
 may wish for many other things, but you 
 never wished for this. So that Christ may 
 still say— "Ye would not come unto Me, 
 that ye might have life." For His Word 
 is true ; and He has said, " If ye being 
 evil know how to give good gifts unto your 
 children, how much more shall your hea- 
 venly Father give the Holy Spirit to them 
 that ask Him !" And though you may 
 have asked it hundreds of times in words — 
 had you once asked it in reality — had you 
 once sincerely wished to be a godly, loving, 
 devoted disciple of the Lord Jesus Christ 
 — God was ready to give you that infinite 
 and eternal good. 
 
 Oh! that you would believe ! Oh! that 
 you would see where every difficulty lies ! It 
 does not lie in any thing God has done. It 
 does not lie in any thing He is unwilling to 
 do. It only lies in [your own will. And 
 if that is still perverse ond irreclaimable, 
 oh ! go and humble yourselves before God, 
 and ask Him by earnest prayer that even 
 that last obstacle may be cleared away (as 
 in so many happy instances He does clear 
 it away), that you may thus receive and 
 find in Him eternal peace. 
 
SERMON XXr. 
 THE AWAKENED AND CONVINCED, BUT AS YET UNCONVERTED, 
 COUNSELLED. 
 
 PUEACHEU AT SI. JOHN'S CHAPEL, BEDFORD UOW, ON SUNDAY EVENING, NOV. 10, 1839. 
 
 " A new heart also will I give you, and a new spirit will I put within you : and I will take 
 away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put 
 My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, 
 and do them."— Ezekxe] xxxvi. 26, 27. 
 
 The universal plague of our fallen nature 
 is to have a •' stony heart ;" that is, a heart 
 which cannot properly feel any spiritual 
 truth, which can neither fear nor desire nor 
 hope nor love as it ought, which can neither 
 feel sin nor mercy, and neither fear God 
 nor love Him. But there are various de- 
 grees of hardness visible among men, as 
 amongst the rocks of nature there are 
 different kinds, manifesting different degrees 
 of hardness. 
 
 There are some persons, who seem totally 
 incapable of all feeling, of almost all sensa- 
 tion, sensation on religious subjects. These 
 are persons, who utterly despise all the 
 threatenings of God— utterly scorn all His 
 invitations ; these are persons without re- 
 morse, who " glory in their shame," who 
 feel the greatest enmity against the whole 
 system of revealed truth, who live in the 
 habitual violation of the laws of God with 
 the utmost effrontery, who cannot be 
 ashamed. Undoubtedly those unhappy per- 
 sons are in a melancholy state. The time 
 will come, perhaps not before long, when 
 they will feel that it was an awful thing to 
 set themselves thus against their Maker. 
 
 But there are others, who have a " stony 
 heart," and yet are in a very different con- 
 dition from this. Perhaps I may this even- 
 ing be addressing some in this congregation, 
 who have been entirely convinced of the 
 truth of the Gospel, and who have acknow- 
 ledged fully its main doctrines ; they may 
 feel convinced that it is necessary to be the 
 disciples of Christ, and know that they 
 must themselves be " born again ;" they 
 may feel quite sure, that to be a child of 
 God would be to them a vast and immedi- 
 ate addition to their happiness ; and they 
 
 may know that eternity is so awful, and the 
 interests that lie beyond the grave are so 
 vast, that they ought to be secured, and 
 that it is a fearful thing to live day by day 
 under the present wrath of God and ex- 
 posed to His final curse ; and under these 
 impressions they feel often extremely vexed 
 with themselves that they do not turn to 
 God ; and yet at the same time they may 
 know that their hearts are hard. It is pos- 
 sible they may feel that they cannot turn to 
 God. The invitations and promises, which 
 abound in His Word, are made for those 
 who believe ; but they feel that they cannot 
 believe. They are made for those, who re- 
 pent; and they feel that they cannot re- 
 pent. These invitations and promises are 
 made for those who love God, and such 
 must be blessed they know ; but they can- 
 not love God. God has declared that He 
 will assuredly bless those, who serve Him 
 and do His will ; but they cannot serve Him 
 and do His will. And though they are 
 aware that the guilt of remaining thus 
 unbelieving, thus impenitent, thus alien- 
 ated, and thus disobedient, is all their own, 
 yet they continue so still ; and when they 
 are exhorted to accomplish the great 
 change, they feel that they are called to 
 that which is impracticable. They have 
 no heart for the change. How should they 
 accomplish it ? They feel that they are 
 utterly helpless. 
 
 Now, my brethren, this state of mind 
 is a very usual step in the process by which 
 the sinner is brought to God ; but at the 
 same time, it is a very dangerous crisis in a 
 person's religious history. It may lead to 
 despondency and alienation j it may lead to 
 Christ. Sometimes persons in such a state 
 
166 
 
 feel, that as they cannot love God and serve 
 Plim, they should therefore dread Him ; and 
 because they dread Him, they incur a new 
 measure of guilt, and then, that additional 
 guilt causing them to fear Him more, to 
 escape such an awful sfate they may per- 
 haps seek the distractions of worldlybusiness 
 and worldly pleasures, and never seek God 
 any more. Oftener, however, I believe it 
 has much happier results. While the Al- 
 mighty is giving daily proofs of their help- 
 lessness and is deepening their humiliation, 
 He at the same time is preparing them for 
 that great work, which they cannot accom- 
 plish, but which He can. 
 
 He might Assuredly have left sinners to 
 themselves ; and we should have been bound 
 to adore His unbounded goodness for ever. 
 If He had only given us a Saviour, pro- 
 vided redemption for us, furnished us with 
 that revelation which should both point out 
 to us the Lord of mercy and show us the 
 Lord of glory — had He only pursued us 
 thus with mercies, besieged our hearts and 
 consciences and understandings with every 
 motive that can be addressed to reasonable 
 men, nay, besought us in His Word to 
 turn to Him and live — had He dealt with 
 us thus, we should have been bound to bless 
 and adore Him to all eternity ; evf^n if we 
 had resisted all those motives and triumphed 
 over all those inducements, still we should 
 have been bound to bless and to adore Him 
 for His goodness for ever and ever. But 
 " His ways are not as our ways, and His 
 thoughts are not as our thoughts." "As 
 high as heaven is above the earth, so great 
 is His mercy" towards wretched, sinful 
 men. And therefore, when He saw that 
 all the vast apparatus of Divine mercy 
 would fail to convince the obdurate heart of 
 man, He prepared another and final blessing. 
 He said, *' A new heart will I give you, 
 and a new spirit will I put within you ; and 
 1 will take away the stony heart out of 
 your flesh, and I will give you a heart of 
 flesh ; and I will put My Spirit within you 
 and cause you to walk in My statutes, and 
 ye shall keep My judgments and do them." 
 We must have this " stony heart" removed ; 
 we must have "a new heart;" we must 
 
 "walk in His statutes and keep His judg- 
 ments ;" we shall be miserable for ever, if 
 we do not. But utterly unable to accom- 
 plish this work of ourselves, we should 
 have peiished in our sins, had not God 
 given us this most encouraging promise, in 
 which He tells us that he will do it all. 
 
 It is He, then, who imparts the first 
 principles of spiritual life ; it is He, who 
 draws the unbelieving heart to Christ ; it is 
 He, who by a sight of Clirist breaks down 
 the obduracy of the heart and melts it into 
 contrition ; it is He, who at last teaches the 
 revolted sinner to love Him ; it is He, who 
 through that new-formed gratitude makes 
 the sinner pay Him an affectionate, willing, 
 and growing obedience. All this is His 
 work. The words of our text give us an 
 undoubted assurance, that this whole change 
 of heart and life is accomplished by the 
 power of God, It is when He " puts His 
 Spirit" within a sinner, that then the " new 
 heart" is bestowed, the " stony heart" is 
 changed into "a heart of flesh," and he who 
 once disobeyed God " walks in His statutes 
 and keeps His judgments and does them." 
 
 Let us observe the dilfeient steps in this 
 great work, which is accomplished by the 
 Almighty Himself. 
 
 It is He, as we are assured in this passage, 
 that must altogether, from first to last, 
 renew the nature. He must impart spiritual 
 life to him who had it not. " You," we 
 read in the epistle to the Ephesians — 
 " You hath He quickened, who were dead 
 in trespasses and sins" And those words 
 in italics are rightly introduced — " You 
 hath He quickened ;" for in the original 
 sentence those words in tlie fifth verse be- 
 long to the first no less than the fifth, and 
 leaving out the words that are parenthetical 
 the sentence would run thus — " You who 
 were dead in trespasses and sins hath He 
 quickened together with Christ." There- 
 fore the statement in the first verse is this 
 — " You hath He quickened who were dead 
 in trespasses and sins." Originally uncon- 
 verted man, by whatever excellencies dis- 
 tinguished, is truly "dead in sin.' He 
 may be moral, but he is totally ungodly ; 
 he may have niany amiable dispositions. 
 
167 
 
 but be has no love to God, Rightly 
 viewed, every one of the feelings which the 
 thought of the Creator raises in bis mind 
 is not only inadequate, but totally wrong. 
 He has therefore no spiritual life. And 
 that life is as entirely a new creation, as 
 when the power of God placed our first 
 father in the bovvers of Eden. It is alto- 
 gether His work. " Of His own will begat 
 He us by the word of truth," The Word 
 of truth is the instrument that He em- 
 ploys for this change ; but it is the 
 grace of the Spirit that accomplishes it. He 
 draws and makes a person to read, to think, 
 to compare, to inquire, to meditate; and by 
 that Word, and not without it, does He effect 
 the change; but it is not the Word which 
 effects it— it is Himself. " Of His own will 
 begat He us by the Word of truch." He 
 gave the first principles of spiritual life to 
 those, whom by His merciful providence 
 He drew to attend to the truth as it is re- 
 vealed in His Word. When He thus im- 
 parts a new principle through the inlluence 
 of Divine truth rendered effectual by grace, 
 then He draws the soul to Christ. Our Lord 
 said to the unbelievingJews whowere around 
 
 state this way of salvation is ; he sees some- 
 thing of the grace of the Redeemer in in- 
 viting sinners to partake of this great sal- 
 vation; he is taught his own ruin ! he sees 
 how helpless he is without Christ ; fixing 
 his eye on Christ, he obtains a clearer view 
 of his own meanness and weakness, which 
 contrast with the glory of the Redeemer ; 
 or rather he perceives how able and how 
 willing Christ is to save the most feeble 
 and the most unworthy, and be places him- 
 self gratefully under His care. This is the 
 greatest act that ever takes place in the his- 
 tory of an intelligent and accountable being. 
 It is one, which changes the character of 
 his whole destiny through eternity ; it is 
 one, by which he " passes from death to 
 life" and « from the power of Satan to 
 God," by which the bond-slave of Satan 
 becomes the child of God and the heir of 
 hell becomes the freed inheritor of heaven. 
 He is enabled now, considering the work 
 of Christ, as represented in the ()fospe],(as I 
 stated this morning to give himself up with 
 all his heart and soul into the hands of the 
 living and mighty Saviour, to be saved by 
 His power, 
 
 . grace, and love, according to 
 
 Him (accounting for the fact that they would | His own will ; withdrawing all opposition, 
 
 ' ' ' ' ' feeling his own helplessness and need, but 
 
 not believe in Him)," Whosoever hath heard 
 and learned of theFather cometh unto Me," 
 God must be the teacher of those, whose 
 hearts are hardened, and whose understand- 
 ings are blinded by sin. It is not the 
 Book of God alone, which can do it ; for 
 this Book was in the hand of the Jew, of 
 the unbelieving Jew no less than the be. 
 lieving, but whilst the one refused to 
 receive Christ, the other came to Him, and 
 the difference between them was, that the 
 one had " beard and learned of the Father" 
 and the other had not. He, then, it is, 
 who instructs the soul;-and while a person 
 is reading, comparing and meditating upon 
 His Word — on the narrative of redemption, 
 on the work of Christ, on those perfections 
 which He has manifested in that work — 
 God is pleased tocommunicate to his inquir- 
 ing and thoughtful mind new views of 
 Christ, and he sees in Him a glory and a 
 goodness that be never saw before. He 
 perceives how admirably suited to man's 
 
 glad to be saved by grace, his heart accord- 
 ing with the way of salvation, liking it, 
 approving of it in every part, giving 
 himself up to be saved just as his Maker 
 and Redeemer will. And when thus (ac 
 cording to the expressive language of the 
 apostle Paul) he is able to "give himself 
 to God," or (according to the equally ex- 
 pressive language of St. James) is able to 
 " submit himself to God," then is be be- 
 come a disciple of Christ for eternity ; and 
 all those fruits of righteousness, which 
 appear in the real Christian, begin from 
 thenceforward to appear in him. He is a 
 " new creature ;" and if the work at first 
 appear incomplete, every grace matures, all 
 his spiritual views become by degrees more 
 clear, and he is prepared by the Spirit of 
 God for a glorious eternity, 
 
 'J'he first thing that the infinite God 
 accomplishes in such a person, when thus 
 changed is to give hima genuine and real 
 
168 
 
 contrition for sin. His promise to His 
 people was, as you will find in the 12th 
 chapter of the prophet Zechariah, " I will 
 pour upon the house of David and upon the 
 inhabitants of Jerusalem the spirit of grace 
 and of supplications, and they shall look 
 upon Me whom they have pierced, and they 
 shall mourn for Him as one mourneth for 
 his only son." Before he was enabled to 
 believe, he felt that he could not mourn for 
 sin. He could see it ; he could own that he 
 was righteously condemned for it ; he could 
 dread the terrific punishment that awaited 
 him ; he could shrink from that almighty 
 and all-just Avenger, who threatened him ; 
 but he could not mourn for sin. But now 
 God accomplishes this^promise ; he "looks 
 upon" the Saviour, "whom he bad pierced'' 
 and he "mourns," and he is in bitterness, 
 and he feels grieved at heart to think how he 
 has offended such a Redeemer, how he has 
 resisted and rejected Him for long years. 
 He mourns to think of the unaccountable 
 folly, the base ingratitude, and the deep 
 corruption, of which he has been obviously 
 guilty J he mourns to think how it was his 
 sin that drove the nails into the Re- 
 deemer's hands, and how it was his guilt 
 that brought Him down from a crown in 
 glory to the cross at Golgotha ; and he 
 mourns as one that is in bitterness for an 
 only son. God has accomplished that next 
 step in the change of his heart, and the 
 " stony heart" has become a " heart of 
 <lesh," It could not mourn for sin once 
 any more than the dead rock ; now— row — 
 it is in bitterness and contrition for all his 
 offences. 
 
 Before this change he felt also that he 
 could not love God. He knew that it was 
 reasonable that He should love Him. There 
 were innumerable obligations laid upon him. 
 There wasa redemption, which was without 
 a name, without a parallel. He deserved 
 all the wrath that an infinite Maker could 
 inflict upon him, because he did not love 
 God. He saw that it was a strange depra- 
 vity, and it made him perhaps tremble ; but 
 with all this he could not love God. The 
 " carnal mind was enmity ;" and he could 
 not change it. But God had promised in 
 
 His Word to His people—" Thon shalt 
 call me My Father, and shall not turn away 
 from Me ;" and this promise He now ac- 
 complishes. That poor and perishing soul, 
 when it has learned the goodness of God in 
 giving him a Redeemer, and had a new 
 proof of the Divine goodness in changing 
 his stubborn heart, cannot help loving God. 
 And when such a person thinks in his pri- 
 vate meditations how gracious God has 
 been, how patient for many years, with 
 what Divine bounty He has loaded him 
 with good, and how He has blessed him 
 when he never was thankful, how He has 
 sought him when he proudly and wickedly 
 turned away, how, lastly, (not because he 
 was humble and grateful and good, but in 
 the midst of his wickedness and rebel- 
 lion,) He has drawn him to Christ, turned 
 that wicked heart and placed him amongst 
 His children — how, after all this, can he 
 help saying with the apostle. " We love 
 Him because he first loved us?" How 
 can he help feeling the goodness of his gra- 
 cious God ? how can he help desiring, from 
 henceforth, that all the remnant of a 
 hitherto wasted life may be employed in 
 glorifying and in adoring Him who has been 
 so gracious ? 
 
 And, lastly, he felt once that he could 
 not serve God. He might, indeed, compel 
 himself to many reluctant services ; he 
 might, because he dreaded to be punished 
 for the contrary, biing himself to all the 
 external habits of religion, and even become 
 so scrupulously careful in the discharge of 
 religious duties, that the world might mock 
 him for being " righteous overmuch." Yet 
 he felt in his own soul, that he could not 
 serve God. To yield up his will to the 
 will of God — to take the will of God in all 
 things as his — to give bis life and being 
 away to the Almighty— to be a consecrated 
 creature, henceforth to do whatever his 
 Maker would have him to do — he felt that 
 he could not so much as purpose it ; not 
 only could not keep his resolution, but 
 could not even resolve it. He had 
 no heart for it. He might sometimes 
 wish perhaps that he could resolve 
 it ; but he could go no further ; as to 
 
169 
 
 anything like a purpose thus to give himself 
 up into the hands of God, I appeal to any 
 person here that is truly pious, whether be- 
 fore he received the grace of God he felt it 
 to be thoroughly possible for him to do so. 
 But God has said, " I will put My Spirit 
 within you, and cause you to walk in My 
 statutes, and ye shall keep My judgments 
 and do them." He has said to His people, 
 " This shall be the covenant that I will 
 make with the house of Israel ; after those 
 days, saith the Lord, I will put My law in 
 their inward parts, and write it in their 
 hearts." And this has He now accom- 
 plished. He has done it for each living 
 member in the Church of Christ; and He 
 does it for each sinner, who is added to 
 that blessed company. He then, giving 
 them new views of the goodness of the 
 Redeemer, and drawing them to feel 
 towards Him as a child to a father, and 
 " because they are children, sending forth 
 the Spirit into their hearts, whereby they 
 cry, Abba, Father"— therefore, henceforth 
 they are pleased to render to Him all the 
 obedience they can. It is true, that still 
 their entire nature is imperfect, and they 
 often feel, that when they are accomplishing 
 the best results they are far from perfec- 
 tion, and they often sin, and they perceive 
 that their best services come far short of 
 what they ought to render ; but still the 
 obedience which they do render, is a grate- 
 ful and a generous one ; it is the wish of 
 even the weakest of those whom God has 
 changed, that they might obey the whole 
 law of God with all their powers through 
 all their being. They would not alter one 
 of God's commandments ; they would not 
 wish to be excused from obedience to any 
 the most difficult; they wish in all things 
 to please and serve Him ; and if they could 
 be entirely transformed to the example of 
 Christ Jesus— if they could have their will 
 entirely lost in the will of God, so that it 
 should be as much identified with the Di- 
 vine will (or at least as completely brought 
 into subjection to the Divine will) as that 
 
 of the Redeemer, and as accordant with it 
 
 they would feel it to be the consummation 
 oftheir joy. And thus the "stony hearf'bas 
 
 become " a heart of flesh." It could not be 
 sorry for sin, and now it is ; it could not 
 love God, and now it loves Him ; Divine 
 truth was once tasteless and insipid, and it is 
 now the joy and the rejoicing oftheir souls. 
 In this way, through all the ages that 
 have elapsed since Christ came, and with 
 respect to the uncounted thousands whom 
 the mercy of God has saved, has He 
 accomplished this most encouraging promise. 
 He has given " a new heart and a new spi- 
 rit" to each of His people ; He has " taken 
 away the stony heart out of their flesh ;" 
 He has "put His Spirit within them, and 
 caused them to walk in His statutes," and 
 they have " kept his judgments and done 
 them." 
 
 The thought of this truth may well 
 awaken gratitude in the mind of those 
 who have experienced this change, and it 
 may well move to thoughtfulness those who 
 are yet careless. But the principal reason 
 why I have dwelt upon it this evening is, 
 that I might direct the attention of those 
 in this congregation, who are convinced of 
 sin and afraid of the Divine anger, and 
 who have some wishes that they might 
 escape from wrath and that they might 
 secure eternal happiness — that I might 
 show them those inferences, which they in 
 their particular circumstances ought to 
 draw from this most encouraging promise. 
 
 And let me first, my dear brethren, be- 
 seech you, when you think of this pro- 
 mise, that you would resolve entirely from 
 this moment that if it is at^all possible that 
 blessing shall be yours. Others, perhaps, 
 may trifle with it, because unconvinced ; 
 but I mean those amongst you, that are in a 
 certain measure convinced of Divine truth, 
 and brought to the conviction that you 
 must be " children of God by faith in 
 Christ Jesus," or you must be undone. Will 
 you then this evening resolve, that if it be 
 at all possible by anything you can do, this 
 blessing shall be yours ? And while you 
 reflect with sorrow and shame on the fact 
 that your hearts have been up to this hour 
 " stony," will you earnestly resolve that if 
 it be at all possible you will believe in 
 
170 
 
 Jesus Christ — yon will obtairi contrition 
 for sin— you will be led to affectionate gra- 
 titude to God— you will pray to Him that 
 that change of heart (that "new heart," as 
 it is termed here), through which nil this 
 shall be accomplished, may be yours? It 
 you are resolving upon any thing in this 
 world, will you resolve upon this ? Will 
 you give to this decision all the energy 
 which you can give to any decision ? and if 
 you are capable of being in earnest on any 
 subject, will you be so on this ? If you 
 have made up your mind with respect to 
 any object in life, will you now resolve that 
 you will use your faculties, that you will 
 employ your strength, that you will give 
 all your energy to this work, until it is 
 accomplished ? Will you devote them all to 
 this?— because, knowing as you do, how 
 guilty you are, and in what danger those 
 are whose hearts are unchanged, do you not 
 see that your happiness for time and for 
 eternity is identified with your attaining 
 that change ? 
 
 In the next place, let me remind you, 
 that the language of our text, and the 
 other passages which I have quoted, show 
 that this whole work is accomplished by 
 God— that it is through His gracious Spirit 
 descending to act upon the human heart 
 that It is turned — and hence that no efforts 
 of your own, unaided, will ever accomplish 
 it. Left to yourselves, you will die help- 
 lessly. If you should live twenty years, 
 you would be just as obdurate at the end of 
 that period as you are now ; perhaps more 
 so. Left to yourselves, every effort will 
 I)rove abortive, every hope be disappointed, 
 every confidence be found to be misplaced ; 
 and you will only pass from delusion to 
 delusion, till the day of mercy is gone. 
 And therefore yon must not, my dear 
 hearers, in the least depend on self. If this 
 work is to be accomplished by God the 
 Spirit, He would have you honour Him by 
 simply depending upon Ilim. You are not 
 to expect, that if the infinine Spirit con- 
 descends thus to deal with the sinner, He 
 will allow the sinner to rob Him of His 
 glory. You must acknowledge His work 
 fully. Unless it is thoroughly wrought 
 
 into your minds that God must do it, that 
 God the Spirit alone can change the heart, 
 proudly depending upon self you will repel 
 His operations, and you cannot hope ever to 
 be successful. Let me remind you, that if 
 ever that change is effected by the Al- 
 mighty, it is effected in His mere mercy. 
 To change cur external habits, to manifest 
 diligence in religious services, to do all that 
 I trust you will do from this day— this can- 
 not in the least deserve so great a favour 
 from God ; and the least consideration will 
 prove to you — I doubt not in the case of 
 numbers of you has already proved — that 
 there is not the slightest tendency in such 
 efforts to merit, and that you cannot, by all 
 you can do with a view to extricate your- 
 selves from so great a peril, in the slightest 
 degree deserve the converting grace of 
 God. And if, my dear hearers, it is to be 
 wrought by the sovereign mercy of God, 
 by His own mere will and pleasure, by a 
 kindness and compassion to which you 
 have not the least title, then how humbly 
 should you seek it ! If you should seek it 
 with any measure of latent pride — if you 
 should seek it with the thought that yuu 
 have not sinned as others have, and your 
 heart is not so entirely evil as the hearts of 
 others are — if any self-complacent and 
 proud notions of this kind, which are as 
 false as they are proud, should arise and 
 dwell in your minds — it is just like a con- 
 stant prayer, unheard by others but reacliing 
 the ear of the Almighty, beseeching Him 
 not to save you. If you would be saved — 
 saved when you deserve ruin — you must be 
 saved by the mercy of that God who " re- 
 sisteth the proud but giveth grace to the 
 lowly." " Submit yourselves therefore to 
 God." Own that He has a right to destroy 
 you ; own that you have no title to con- 
 verting grace ; own, that if you be left to the 
 last hour of your life in utter hardness and 
 unchangeable wickedness, God would only 
 treat you as you deserve. And then, ask 
 for mercy ; ask to be saved of grace ; ask 
 that He would make you a monument of 
 His compassion, of His love, and of His 
 power ; but never — oh ! never — think that 
 you deserve it. 
 
171 
 
 Let me next remind you, my dear friends, 
 that you cannot expect this work to be ac- 
 complished without effort. It you should, 
 under any pretence, or even by any mis- 
 take, remain in inactivity waiting for 
 some blessed moment when God shall of 
 His sovereign mercy change your hearts, 
 it is most probable ti.at you never will reach 
 heaven. There is in this, that which is 
 contrary to His own express command ; 
 there is in it, that which betrays, though 
 you may not avow it to yourselves, a vast 
 indifference to the subject. Jf you would be 
 saved, you must manifest the earnestness 
 of those, who know the value of salvation ; 
 and God would have you make many efforts 
 that you may be saved. Kemember that 
 Christ has said to those, who have never yet 
 repented, and never yet believed on Him — 
 *' Strive to enter in at the straight gate." 
 Xbe word means " wrestle" — " Wrestle 
 to enter in at the straight gate," Stiuggle 
 with all your old and cherished sins ; 
 struggle with every bad habit ; struggle 
 with unbelief ; struggle with pride; strug- 
 gle with the world and with evtry worldly 
 interest ; struggle with the solicita- 
 tions of unworthy and wicked friends ; 
 struggle with every obstacle ; wrestle 
 against every enemy ; determine that if 
 possible you will " enter in at the straight 
 gate," which so few find and so few enter. 
 This being Christ's express command, if you 
 would ever reach heavenly glory do not ne- 
 glect it ; but from this hour "strive" — using 
 every means you possibly can, in order to 
 bring yourself to thoughtfulness, penitence, 
 belief, love and obedience. I mentioned to 
 you this morning some of those ways in 
 which God has shown to us in His Wo.-d, 
 that it is His will that a sinner should seek 
 to be saved, I showed you that it is His 
 will that a sinner should at once humble 
 himself before Him; confess His danger ; 
 break off his sins ; learn to do well, as well 
 as cease to do evil; begin to live to His 
 glory; employ his talents, bis faculties, his 
 property, for God's glory ; change his ex- 
 ternal habits ; make bis household a reli- 
 gioiis household ; live with godly people ; 
 walk with the wise; desert the society of 
 
 those that dishonour God ; and in various 
 other ways show that be is in earnest, and 
 asking by his actions, no less than by his 
 lips, that God's Spirit may come upon him. 
 And, my brethren, let me remind you, that 
 every child of God has taken tbtse steps, 
 except in a few cases, where by a very 
 sudden work, under peculiar circumstances 
 (as in the case of Zacclieus or the penitent 
 thief or the apostle Paul), the work has 
 been accomplished by the J3ivine Spirit 
 without any preparatory process. And to 
 this I may add the thought, that very few, 
 perhaps none, ever persevered in these habits 
 without being blessed. Look around you 
 and see whether you ever found one in 
 society, whether you ever met with one, in 
 whose external conduct even you observed 
 the marks of all this diligence and earnest- 
 ness to be saved, combined with a just view 
 of truth, with a lowly acknowledgment of 
 his ruin, with a wish to believe in Christ 
 that he might escape from ruin — whether 
 you ever saw such an one not blessed ? If 
 not — if on the one hand all that are Chris- 
 tians have taken this way, and if on the 
 other hand there are none that you can find 
 who have ever taken it w ithout being blessed 
 — then you must take it, and you have 
 every reason to hope that you will be bles- 
 sed in taking it. And though you deserve 
 nothing, and cannot merit or have anything 
 but of the Divine goodness, and though it 
 is altogether a preparatory work in which 
 you will be waiting for that great change to 
 be accomplished by tbe Spirit, through 
 which the heart of stone is made a heart of 
 flesh, yet it is that work in which you may 
 expect to be blessed. 
 
 Andlastly, if you would succeed in becom- 
 ing a disciple of Christ through faith, and in 
 having this great change wrought on you by 
 the Spirit of God, then let me beg of you 
 that no obstacle, no disappointment and no 
 delay may hinder you from persevering in 
 this prescribed course. Kemember, my 
 dear hearers, you have made the Almighty 
 wait long years for His rightful service, and 
 deprived Him long years of what was justly 
 His due. You ought to have served him 
 from the earliest dawn of reason in your 
 
172 
 
 minds. From the time when you were 
 little children, your faculties ought to have 
 been consecrated to Him. From the mo- 
 ment that you could understand what He 
 had done for you in nature, in providence, 
 and in grace — from that moment your 
 hearts ought to have been His. How have 
 you abused His patience ! how have you 
 scorned His mercy ! bow have you robbed 
 Him of His right ! Now, my brethren, if 
 it should please God to make you pass 
 through a season of humiliation and doubt, 
 if you should not at once be made happy in 
 Christ, 1 pray you never to allow yourself 
 to cherish hard, unbelieving, and despairing 
 thoughts ; but persevere in the course on 
 which you enter. Fray on, strive on, hope 
 on ; and never cease to pray, strive, and 
 hope, till you are a happy believer in Christ. 
 But, after all, what can my solicitations 
 and persuasions avail, what even can the 
 words of Holy Scripture do to convince 
 you, much less to make you persevere? 
 
 God must do it. And you, ray brethren in 
 Christ, who know the value and power of 
 grace, lift up your hearts to God for those 
 amongst us, in our families, in our schools, 
 in the whole congregation, who are in this 
 interesting but dangerous state ; who are 
 convinced, but not converted : who are in a 
 crisis in their history, from which they may 
 plunge down to destruction, or ascend 
 step by step to glory. Pray for them 
 earnestly and often ; pray for them with 
 united supplications. The infinite God 
 will hear and answer prayer on behalf of 
 sinners. He will be glorified in their re- 
 covery and safety. And if, through your 
 instrumentality, they are brought to peace 
 and joy in believing, if they do not know 
 what an influence intercessory prayer has 
 now, they will hereafter know it ; and you 
 will find in heaven, that it is sweet to com- 
 mune with those, who by your earnest sup- 
 plications were aided in their way to glory. 
 
SERMON XXII. 
 
 THE AWAKENED AND CONVINCED, BUT AS YET UNCONVEraED, 
 COUNSELLED. 
 
 PREACHED AT ST John's CHAPEL, BEDFORD ROW, ON SUNDAY MORNING, NOV. 24, 1839. 
 
 " And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, 
 he drew out his sword, and ivould have killed himself, supposing that the prisoners had been 
 fled. But Paul cried ivith a loud voice, saying, Do thyself no harm : for we are all here. 
 Then he called for a light, and sprang in,and came trembling, and fell down before Paul and 
 ^ilas, and brought them out, and said, Sirs, what must I do to be saved? And they said, 
 Believe on the Lord Jesus Christ, and thou shalt be saved." — Acts xvi. 27—31. 
 
 Paul and Silas having been sentenced to 
 imprisonment at Philippi for an alleged 
 tumult, this jailer seems to have received 
 willingly the severe order which it was en- 
 trusted to him to execute ; and having 
 received the command to keep them safely, 
 " thrusc them into the inner prison and 
 made their feet fast in the stocks." But 
 there were no chains, and there was no 
 dungeoQ, that could prevent the interposi- 
 tion of Almighty power on their behalf. 
 They felt happy, in the exercise of faith ; 
 and at midnight, in the inner prison, loaded 
 as they were with chains, these servants of 
 Jesus Christ could " pray and sing praises 
 unto God." These prayers and praises, 
 bringing down the blessing of God, threw 
 open the doors of their dungeon, broke 
 off their chains, and set them free. But 
 they were not eager to escape ; and though 
 thus at liberty, remained still in the dungeon 
 where they were. At first the jailer was 
 alarmed for the consequences of what would 
 seem his own neglect ; and thinking that 
 all bis prisoners had escaped, and that he 
 would have to account before high authori- 
 ties for that neglect, he was disposed to kill 
 himself, in his terror and dismay. But when 
 he found from the words of St. Paul that 
 all were still there, then the fear of the con- 
 sequences of the neglect of his oflSce was 
 exchanged for the conviction of sin ; and he 
 " sprang in, and came trembling, and fell 
 down before Paul and Silas," as before the 
 injured servants of God ; convinced in his 
 heart that they were the servants of God, 
 
 feeling deeply his own guilt in the part he 
 had taken in oppressing them, and afraid, 
 not now of punishment from man, but of 
 vengeance from God. And he "brought 
 them out, and said, Sirs, what must I do to 
 be saved ?" His character and credit and 
 office were secured ; but his soul was in 
 danger. And it was this, which now espe- 
 cially occupied his thoughts. 
 
 Like him, when any person is convinced 
 of sin, and aware of bis danger as exposed 
 to the just wrath of God, one of the first 
 thoughts, which must occur to such a per- 
 son, is— " What must I do to be saved ?" 
 If there be any method by which he can 
 escape the threatened doom, he feels 
 prompted by his anxiety and by his convic- 
 tion of ruin to take that method. Thus 
 when Saul of Tarsus was met by his Re- 
 deemer on his road to Damascus, and 
 struck to the ground by the brightness of 
 the light, and trembled before Him whom 
 he bad been persecuting, one of his first 
 feelings and first expressions was — " Lord, 
 what wilt Thou have me to do ?" 
 
 There may be some in this church who 
 are in this state of mind, in which Saul was 
 when struck to the ground and trembling ; 
 or this jailer, when equally alarmed he 
 sprang in and used these words before the 
 apostles. There may be some here, who 
 are aware that in an unregenerate state each 
 person is exposed to the wrath of God, and 
 who may be convinced that they are them- 
 selves unregenerate, and whose earnest in- 
 quiry is, " What must I do to be saved?" 
 
174 
 
 That inquiry is fully answered in our 
 text. There is but one direction to be 
 given to such ; there is but one method they 
 can take ; there is but one duty to be ac- 
 complished ; there is but one hope to be 
 laid hold of. And the answer that the 
 apostle gives, does, in fact, contain all that 
 may be said upon this subject— the only di- 
 rection that can be given to a trembl'ng sin- 
 ner ; "Believe on the Lord Jesus Christ, 
 and thou shalt be saved." Whoever dots 
 believe, will live ; whoever believes not, 
 will perish. And this is the instant duly 
 of all, who are aware of their ruin, and who 
 know that they are exposed to (be righteous 
 anger of God — " Believe on the Lord Jesus 
 Christ, and thou shalt be saved." 
 
 But let us again bear in mind what it is 
 to " believe on the Lord Jesus Christ." it 
 is not, to be persuaded that He once 
 existed ; it is not, to believe that He is a 
 Divine person ; it is not, to be persuaded 
 that he is able and willing to save other 
 souls. All this belief " the devils" may 
 have, and only " tremble" in the thought. 
 But it is to commit ourselves entirely to His 
 care, to place ourselves unreservedly at His 
 disposal, to yield heartily to his method of 
 salvation, tocommitourselves body and spirit 
 to the care of the Lord Jesus Christ to be 
 saved by His merit and mediation. His grace 
 and love. When the prophet Elijah saw that 
 celestial chariot, which God Almighty sent 
 to convey him to the unseen world — wh 
 he placed himself in it, to be conveyed be 
 knew not whither, by the care and love of 
 God— that was f^aith. When the I'ropliet 
 Jeremiah whs cast by king Zedekiah into a 
 subterranean dungeon, where he sunk in 
 the mire and death was approaching, and 
 when the Ethiopian eunuch, Ebedmeleck, 
 asked him to trust his care and kindness 
 and he would draw him from that dread- 
 ful pit by the ropes which he let down 
 into his dungeon, when the prophet trust- 
 ing him and placing the ropes under his 
 arms desired to be raised to life and safety, 
 that was faith. And it is precisely in the 
 same way, that the sinner has to commit 
 himself to the care of Christ. He can 
 never reach heaven unassisted ; he has but 
 one Friend, who can carry him thither; it 
 
 is the Lord Jesus Christ ; and he must com- 
 mit himself to His care. He is fallen into 
 a worse abyss of ruin, than the propiiet ex- 
 perienced ; and he has but One, « ho can 
 pluck him thence; and if he can trust to 
 His grace and care, he can be saved. He 
 who looks for any otiier method of deliver- 
 ance, will be disappointed. The Lord 
 Jesus Christ is the only hope of a sinner. 
 "Of JHim are ye in Clirist Jesus, who of 
 God is made unto us wisdom and righteous- 
 ness and sanctilication and redemption." 
 " In Christ Jesus there is neither barbarian, 
 Scythian, bond nor free; but Christ isallasid 
 in all." He is the only hope, the only s.il- 
 vation of a lost soul. 'I'here is no other 
 method, by which a sinner can approach 
 God here, or by which he can be admitted 
 to His favour hereafter, than the care and 
 mediation of that Saviour, who has made a 
 perfect atonement for our sins. And to 
 believe in Him, is to feel assured of His 
 willingness and power to save us from the 
 power and from the penalty of sin, and to 
 commit ourselves to Him as our Teacher, 
 as our Atonement, and as our Ruler — as 
 Prophet, Priest, and King. This, and 
 this only, is faith. " As many as received 
 Dim," says the apostle John, "to them 
 gave He power to become the sons of God, 
 even to them that believe on His name." 
 To " believe on His name" is, then, to 
 "nceive him;" and this receiving Him" 
 in all His offices as Prophet, Priest, and 
 King — looking to Him to be taught and 
 instructed, to be justified, and to be sanc- 
 tified and governed — this is faith. And 
 the same thing is taught us by our Saviour 
 in those words, which hwve consoled so 
 many thousands of persons since He uttered 
 them — " Come unto Me, all ye that labour 
 and are heavy-laden, and 1 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." It is 
 still III the exercise ol faith ; " it is " coming 
 to" Christ for pardon, "learning of " ilim, 
 and " taking His yoke" — in other words, 
 giving ourselves up entirely to Him, to be 
 .saved by His grace and love— which is 
 " believing on the Lord Jesus Christ." 
 Obedience to this command includes 
 
175 
 
 in it obedience to all the other directions, 
 which are given to sinners in the Word of 
 God. We are there often commanded to 
 '' return unto the Lord." And he, who 
 has thus believed in (Mirist is returned ; 
 his enmity is subdued, and he is setting 
 out in a course of holy obedience. We aie 
 commanded in the Scriptures, to " make 
 in us a new heart and to renew in us a 
 right spirit." And he, who has thus be- 
 lieved in Jesus Christ, has obtained that 
 new heart and that right spirit. We are 
 commanded in Scripture to " repent and to 
 believe the Gospel." And he, who has 
 litilieved in Christ, has changed his mind — 
 is no longer seeking his happiness iu sin, 
 but has committed himself to the Saviour 
 to seelv happiness in Him. We are com- 
 mahded in Scripture, to "submit ourselves 
 God ;" the sinner is commanded so to 
 dp. Sometimes, like the Jews of old, a 
 sinner is too proud to "submit himself to 
 tue righteousness of God ;" but he, who 
 has believed in Christ has submitted to it. 
 Soinetimes the sinner so loves his trans- 
 gression, that his " carnal mind being en- 
 mity against God," he " is not subject to 
 the law of God, nor can be ;" but he, who 
 has believed in Christ, has given up his op- 
 position of heart to the law as well as to 
 the Gospel, and has placed himself under 
 the Government of Christ no less than com- 
 mitted himself to His love, Thus ail the 
 great duties incumbent on a sinner, to turn 
 at once from the evil of bis ways, at once 
 to love his Maker, at once to glorify Him 
 in holy obedience— all these are included 
 in this, " Believe on the Lord Jesus Christ." 
 And to the accomplishment of that duty 
 is attached everlasting joy. "He that be- 
 lieveth on the Son hath everlasting life." 
 " He that believeth and is baptised shall be 
 saved." «' By Him all that believe are jus- 
 tified from all things." So that if a siimer 
 can thus commit himself entirely to the 
 care of the Lord Jesus Christ to save him, 
 then eternal life is his. On the other hand, 
 the greatest penalties are attached to the 
 neglect of that duty. All are commanded 
 to fuhil it instantly ; all are bound to "be- 
 lieve on the Lord Jesus CiirisL" — to forego 
 
 their opposition, to place themselves under 
 His care, to seek salvation in the only way 
 in which a sinner can seek it. And if they 
 refuse to do so, the penalty that rests upon 
 them is fearful. Condemned already for 
 every other transgression, this completes 
 their criminality. " If any man love not 
 the Lord Jesus Christ, let him be anathema 
 maranatha ;" if a man does not see glory and 
 goodne.'^s enough in the Son of God to 
 attract bis heart and win him to become 
 His disciple, then he must be "anathema 
 maranatha"'— an accursed thing when the 
 Saviour comes— all other guilt being lost 
 (as it were) in this, the chief of all, that he 
 had obduracy of heart enough to resist all 
 the Divine love, wisdom, and goodness, 
 shown in the cross. " He that believeth 
 on the Son hath everlasting life ; and he 
 that believeth not the Son shall not see 
 life, but the wrath of God abideth on him." 
 " He that believeth and is baptised shall be 
 saved ; but he thut believeth not shall be 
 damned." There is no alternative but this 
 — to believe on Christ and be happy for 
 eternity, to refuse to believe on Christ and 
 to be for ever cast away. 
 
 My brethren, let me place this duty 
 fore each one of you. Convinced of sin 
 and aware that you must be disciples of 
 Christ, remember that this is the grand 
 specific that God has originated and pro- 
 vided for your souls — this the one direction 
 that can be given to you how you are to 
 escape eternal wrath— "Believe on the 
 Lord Jesus Christ and thou shalt be saved." 
 
 Saved when ? That moment you be- 
 lieve. " All that believe are justified from 
 all things ;' " Ye are all the children of God 
 by faith in Christ Jesus." And if you did 
 renounce all the rebellion of your hearts, 
 your opposition to God, your resistance to 
 the Holy Ghost — if you did give up that 
 enmity and did commit yourselves to the 
 Lord Jesus Christ to save you — that mo- 
 ment you would " pass from death unto 
 life," from condemnation to salvation, from 
 the wralh of God to the enjoyment of His 
 favour. Do you think, that it is impossible 
 that this should be done at once to one, 
 whose whole life has been rebellion ? 
 
176 
 
 Look, then, at the evidence of the Word of 
 God, and see whether it is always long 
 before a sinner can be brought to believe in 
 the Lord Jesus and to rejoice in Him. It 
 was very soon, when Matthew was " sit- 
 ting at the receipt of custom," a publican 
 amongst the publicans— it was at orice, that 
 he renounced all his habits of sin, believing 
 in the Lord Jesus Christ; and from the day 
 that he was called, became His faithful fol- 
 lower. It was thus, too, that Zaccheus, who 
 was " the chief among the publicans," and 
 notorious for his sins (as appears fiom the 
 context) — it was at once, that he welcomed 
 the Saviour joyfully ; and " that day" said 
 the Lord Jesus Christ to him, '< Salvation 
 is come to this house." It was at once, that 
 the dying thief laid hold of tbis "great 
 salvation ;" as with his companion in guilt 
 he was reviling and blaspheming the Sa- 
 viour, his heart was turned and he believed ; 
 and to him, him in that hour and on the 
 very verge of ruin, did the Lord Jesus 
 Christ say, " To-day thou shalt be with Me 
 in paradise." It was at once, too, that St. 
 Paul, in the very height of his rebellion 
 against God, laid hold of this " great salva- 
 tion ;" when struck to the earth and trem- 
 bling, there were but three days of terrible 
 conviction and alarm, and then came the 
 message of mercy to him — " Arise and be 
 baptised, and wash away thy sins, calling on 
 the name of the Lord ;" and from that day 
 he began to preach Christ, and remained to 
 the end of His laborious course His affec- 
 tionate and devoted disciple. It was in 
 one day, too, that those three thousand at 
 Pentecost heard the message, which St. 
 Peter was commissioned to address to them 
 — felt pricked to their hearts — and con- 
 vinced of their sin in joining in the perse- 
 cution of the Lord of glory ; and that day 
 they said, " Men and brethren, what shall 
 we do ?" — that day they believed Jesus 
 Christ and gladly received the Word, and 
 three thousand were added to the church, 
 of whom it afterwards appears, that not 
 merely were they brought to the Lord, but 
 the grace given to them was extraordinary. 
 So that we see in the Scriptures, that in- 
 stant believing in the Lord Jesus, instant 
 
 fleeing to Him, is the course a convinced 
 sinner ought to take, and that it is unrea- 
 sonable there should be long delay. The 
 moment he sees his ruin, be ought to lay 
 hold upon Christ unreservedly ; and if he 
 does commit himself, without any reserve 
 of heart, to the care and grace of that gra- 
 cious and generous Saviour, that moment 
 his soul will be happy in believing. All 
 that any delay, all that any conceivable 
 means could do to bring a person to repent- 
 ance and faith is this— To give him a deep 
 insight into his guilt and ruin, to make him 
 see the greatness and the glory of the 
 Saviour, to impress his mind with the great 
 verities of the eternal world, judgment, 
 heaven and hell. And if this is done at 
 any time, the time taken is nothing ; it is 
 whether the work is done — whether a per- 
 son is brought to see his ruin, whether he 
 does understand the Gospel, whether he 
 knows that Jesus Christ is a mighty Sa- 
 viour, whether he sees that it is necessary 
 to him that he should have eternal life, and 
 knows that there is only one hope, and that 
 hope in Christ. That moment he is to 
 lay hold on the hope ; and there ought 
 not to be long delay. Nay, why is there 
 any delay ? If there be in this church any 
 among those whom I now address, who 
 know and feel that they are yet ungodly — if 
 they go not from this house believing on the 
 Lord Jesus Christ, why is it? It is because 
 of their own obduracy ; it is because they 
 love sin more than they love heaven, be- 
 cause they are determined not to serve God, 
 because they cannot break from the chains 
 of sin. Every moment's delay in giving 
 your hearts up to Christ, and committing 
 yourselves to Him to be saved — it is a mo- 
 ment of rebellion against God, deepening 
 the dye of every sin you have hitherto com- 
 mitted, and asking the Divine wrath to be 
 poured out upon you as a deluge. That 
 moment that you feel you have rebelled 
 against your Saviour, you ought to throw 
 down the weapons of rebellion. That mo- 
 ment that you feel you are exposed to His 
 wrath you should employ all your efforts in 
 passing to a state of His favour. And if 
 He points out the way (and it is by com« 
 
177 
 
 mitting yourselves to the Redeemer to be 
 saved by Him), you ought not for one in- 
 stant to delay, but immediately to cast 
 yourselves upon His love and care to b for 
 ever made happy by His grace. 
 
 Oh! that His own Spirit might so act 
 upon the hearts of all here, that each one 
 who is not now His believing disciple, 
 might feel constrained to make that wise 
 choice and to become truly His ; and that 
 he would now, even while I speak to you 
 in the name of the Redeemer, now in the 
 solitude of his own soul before the omni- 
 scient and gracious Redeemer, say — ' I am 
 a lost and ruined soul. / have offended my 
 Maker, my heart has been desperately evil, 
 my rebellion has been complete; I feel that 
 I am ruined and helpless, that I have no 
 strength in myself, that if 1 had a cen- 
 tury to live it would be a century of crime, 
 that I cannot turn to the Lord Jesus Christ, 
 that I am a ruined soul and I cannot "turn 
 and live;" and now, Saviour of sinners ! in 
 all that helplessness and ruin I ask Thee to 
 stretch out Thine arm and to take me for 
 Thine, and I give myself up to Thy care 
 and grace to save me by Thy sanctifying 
 Spirit and by Thy love and favour for ever 
 and ever.' Could you— would you — do thus, 
 then there is One at hand, ready to " save to 
 the uttermost them that come unto God by 
 Him ;" and "believing in the Lord Jesus 
 Christ," you would " be saved." 
 
 Yet still I cannot but suppose, that there 
 are many among those that live an ungodly 
 life, who will say, perhaps despondingly, 
 perhaps with other feelings — ' But I feel 
 that I cannot thus believe, I feel that 1 can- 
 not thus repent, 1 cannot submit myself to 
 God, I cannot give myself unreservedly and 
 heartily into the hands of an omnipo- 
 tent Saviour to rescue me by His grace. ' 
 
 Then let me first say to such, that every 
 hour's delay is an hour of guilt; it is an 
 hour of positive renewed rebellion against 
 God. What you say maybe true; you may 
 feel an insuperable repugnance to religion ; 
 but there is desperate depravity in that. 
 It is a crime before God, for which you 
 cannot answer. And every hour that you 
 
 remain in that state of alienation from 
 Christ and indecision respecting commit- 
 ting your soul to Him, is an hour for which, 
 unless grace prevents, you will have a fear- 
 ful account to render. For you have light ; 
 you have every evidence that the subject 
 can require ; you know, or ought to know 
 (and might), your ruin ; you know that 
 Christ is ready to save ; and there is no- 
 thing but an incapability of being moved 
 by any goodness, of feeling any gratitude, of 
 loving holiness, of any reverence and regard 
 to your Maker— it is only that, that could 
 keep you from at once " believing in the Lord 
 Jesus Christ" that you might " be saved." 
 
 Yet still I do not think that the Word of 
 God has left even such sinners hopeless. 
 And I wish to make this matter as plain to 
 you as I can. 
 
 At this stage in a person's feelings, there 
 are the most opposite kinds of advice given ; 
 and by serious persons, and serious minis- 
 ters too. There are some, who, embracing 
 strictly Calvinistic views, weuld say to 
 such an one — ' You cannot change your 
 own heart, God must do it ; you are 
 in a state of blindness and enmity and 
 therefore can do nothing ; you can do no 
 spiritual act ; you must wait till the Lord 
 may (if He please) change your heart, and 
 may (if He please) rescue you from hell ; 
 and that is all that you can do." And there 
 is another class of teachers (and they are 
 multiplying, and on the continent of Ame- 
 rica their numbers are now very great and 
 they are growing every day), who give 
 just the opposite advice ; and they say— 
 ' You are bound to turn to the Lord at 
 once, and you are bound at once to change 
 all your obduracy into love, and all your un- 
 belief into faith ; and we can give you no 
 other directions ; and if those directions do 
 not save you, you are criminal, and there 
 must be left; and they tell us, that if we 
 advise men to do any thing besides, it is 
 giving them an indulgence in sin ; and if 
 we tell them to resort to any means that 
 may (in the use of them) act upon their 
 hearts, it is telling them of means by which 
 they shall do hereafter what they are bound 
 to do now, and it seems like sentencing them 
 
178 
 
 to hell, because long before they use these 
 other means they may die and may be in hell ; 
 and they bid us to remember, that the Scrip- 
 ture does not say, ' Pray for a nevvheart'(and 
 the sinner cannot pray for it), but the Scrip- 
 ture says, « Make you a new heart," and 
 the sinner ought to change his heart at once. 
 Now I conceive, that both these classes 
 of teachers are opposing the plain words of 
 God. The first class forget the whole 
 number of passages, in which (Jod bids 
 sinners turn to Him and live. And they for- 
 get that God acts by means, and that there 
 are means which the sinner must take if 
 he would be blessed of God ; and though 
 the change of heart is a work wrought by 
 God, yet it is not a work which the sinner 
 may ever expect to be accomplished , except 
 he uses the appointed and proper means; 
 that God commonly is wont to bless the 
 means, and that He is not wont to bless the 
 disuse of them ; and therefore they disre- 
 gard the customary dealing of the Almighty, 
 as well as the plain language of His Word. 
 And the other class seem to me to forget 
 our whole nature, and not to remember that 
 when there is an evil feeling we cannot 
 change it by merely wishing that it might 
 be changed, and that we must take means 
 whereby it may be changed ; that God acts 
 by suitable means, and that it is His will we 
 should take those means of having the dis- 
 positions changed which keep us from Him. 
 Let me illustrate my meaning here. Ima- 
 gine the case of that prodigal son in the 
 parable; imagine him now in the midst of 
 his iniquities, when a wanderer from home, 
 and suppose that the thought of returning 
 to it occurred to him, and invitation came 
 after invitation bidding him to come l)ack 
 to his father's house, and assuring him that 
 he should be welcome and haj)py there. It 
 was his duty to return at once; unques- 
 tionably it was. But imagine he should 
 say in his heart — ' I hate mv father, I can- 
 not believe he loves me, I cannot believe he 
 is sincere in wishing me well, I cannot en- 
 dure the habits of his house, I cannot go 
 back ;' and if he felt himself miserable, and 
 knew that absolute ruin was approaching.his 
 resources exhausted, his character gone, stil 
 
 he miglit feel that enmity to his parent, that 
 disbelief of his parent's kindness, and that 
 hatred for the habits of his home, compelling 
 him to reuiain where he was. There is that 
 in his heart, which makes him refuse to go 
 back. Now to feel that repugnance was 
 sin ; but it would not be enough to say to 
 him « It is sin,' but you would point out the 
 means by which it might be overcome. He 
 might breyk away from his bad companions ; 
 he miglit read again his father's letters ; 
 he might remember the happiness of his 
 childhood ; he rniglit recall continually fond 
 thoughts of home, tending to reclaim hi.Ti 
 from that unjust enmity, that unjust reluc- 
 tance to return ; and while thus acting, 
 leaving the habits of vice and forming those 
 of virtue, impressed with the ruin coming 
 upon him, constantly thinking ' How happy 
 and how well it were if I were under my 
 father's roof and enjoying my father's love !' 
 — the moment would come when he would 
 soften, and would say, " 1 will arise and go 
 to my father." Now I conceive it is just 
 so with the sinner. There are things, which 
 God has in His Word said the sinner may, 
 and should do; and these teachers seem to 
 me to be disregarding such injunctions. 
 Besides which, they are obviously disre- 
 garding the principles of our nature. A 
 siuner hates God —unjustly hates Him ; a 
 sinner disbelieves the kindness of God — 
 unjustly disbelieves it ; a sinner abhors the 
 habits of piety — unjustly abhors them. He 
 cannot alter that hatred by merely thinking 
 that he ought to do so; but he may pre- 
 sent to himself a thousand considerations, 
 tending to convince him of his wickedness, 
 tending to quicken his desire after salva- 
 tion ; and these being the suitable means, 
 though not in themselves capable of effect- 
 ing the change, are the means which God 
 has prescribed for its being effected. And 
 to justify this statement, 1 need only refer 
 you to the words of our Lord. Our Lord 
 has not merely said to the sinner, " Enter 
 in at the straight gate" — which would be- 
 long to the question of duty ; but our Lord 
 has said, " Utrive to enter in at the straight 
 gate"— because He knew that there was 
 much that a sinner might do, and ought to 
 
179 
 
 do, to ^ect his mind into that course. 
 Our Lord did not say, • Receive eternal 
 life; but He said, "Labour, not for the 
 meat that perisheth, but for that meat 
 which endureth unto eternal life." "La- 
 hour" for it ; because He knew that there 
 were many things that a sinner could do, 
 tending to change all those perverse habits 
 which he has hitherto formed and which are 
 hateful in God's sight. 
 
 In the first place, it is the direction of 
 the Word of God to sinners, that they 
 ought at once tohumble themselves before 
 their Creator, Thus St. James says~to 
 sinners, not to saints — " be alBicted, and 
 mourn, and weep ; let your laughter be 
 turned into mourning, and your joy to 
 heaviness ; humble yourselves in the sight 
 of the Lord, and He shall lift you up." This 
 is the sinner's first duty ; to fasten upon 
 his mind the sense of his criminality, to 
 confess it before God, to present all his in- 
 gratitude in its true light, to dwell upon 
 it from day to day, not to shrink from the 
 distress that it causes but to seek that dis- 
 tress. It is a necessary medicine for the 
 soul ; it is the means by which he shall be 
 brought to feel an earnest wish to be saved. 
 He must thus " humble himself before 
 God," And when a sinner does thus 
 " humble himself before God," remaining 
 a sinner still, with his heart opposed to his 
 Maker and therefore exposed to His righ- 
 teous anger, yet even in that very state of 
 mind God may be pleased to bless that 
 partial humiliation. For we hear (as I 
 lately mentioned), that when the prophet 
 threatened king Ahab with the wrath of 
 his Maker, " Ahab rent his clothes, and put 
 sackcloth upon his flesh, and fasted, and lay 
 in sackcloth, and went softly;" and though 
 Ahab lived and died impenitent, yet im- 
 penitent as he was, when he thus pub- 
 licly humbled himself before his Maker 
 God gave him a blessing upon that partial 
 humiliation ; " The word of the Lord came 
 o Elijah the Tishbite, saying, Seest thou 
 how Ahab humbleth himself before Me? 
 because he humbleth himself before Me, I 
 will not bring the evil in his days." 
 
 The next thing that a sinner should do 
 
 ought to be to "search the Scriptures," that 
 he may impress his mind with all those 
 awful, encouraging, and animating state- 
 ir.ents, with which the Word of God 
 abounds. This also sinners are directed in 
 that word to do. In the first place, it is 
 declared to be by the Scriptures, as an in- 
 strument, that God changes the heart. " Of 
 His own will," says the apostle James, 
 " begat He us with the Word of truth." If 
 a person, therefore, neglects the Word of 
 truth, and neither hears nor reads it, he has 
 not the slightest reason to expect that his 
 heart will ever be changed. And if he ask, 
 " How may I produce faith in my heart, 
 which is now unbelieving?" — the apostle 
 answers in the tenth chapter of the Romans, 
 " So then faith cometh by hearing, and 
 hearing by the Word of God?" it is by 
 becoming familiar with the Word of God 
 and dwelling on it much, that all the causes 
 and grounds of unbelief are seen more and 
 more to be futile, and a person is drawn 
 at length to believe. When the apostle 
 preached the Gospel to the Jews of Thes- 
 salonica, it is said that they would not lis- 
 ten, and only persecuted him for his mes- 
 sage ; but of the Jews of Berea it is said — 
 '' These were more noble than those in 
 Thessalonica, in that they received the 
 Word with all readiness of mind and 
 searched the Scriptures daily whether those 
 things were so ; therefore many of them 
 believed." They used the proper means, 
 which our Saviour had already urged the 
 Pharisees around Him to use, when He said 
 " search the Scriptures ;" and those means 
 were blessed, and brought them to believe 
 in the Lord Jesus Christ, -'^nd so powerful 
 is this instrument, that when we are told, in 
 the parable of the rich man in the sixteenth 
 of St. Luke, that he entreated that one 
 might be sent from the dead to stir up his 
 brethren to repentance, our Lord employed 
 these words in the person of Abraham — 
 " If they hear not Moses and the prophets, 
 neither will they be persuaded though one 
 rose from the dead." Therefore this bles- 
 sed book has been given by God to be the 
 means of breaking the heart; and the sin- 
 ner, instead of neglecting it, ought at once 
 
180 
 
 to read it, seriously, humbly, candidly, with 
 a view to understand all its meaning and 
 impress his heart with it day by day. He 
 should read it much ; he should let the im- 
 pression of one reading remain until ano- 
 ther, and seize every moment for it, in order 
 that he may imbue himself with the mind 
 of God contained in His Word. 
 
 And then, as a person ought to read and 
 learn with a view to bring his heart to be- 
 lieve on the Lord Jesus Christ, so he ought 
 to think, for the same purpose. He ought 
 to meditate on that which be reads and 
 which he learns. The want of which con- 
 sideration is pointed out, in the first chap- 
 ter of Isaiah, as the cause why the nation 
 of Israel continued disobedient to God. 
 " The ox knoweth his owner and the ass 
 his master's crib, but Israel doth not know, 
 My people doth not consider ;" they neither 
 considered their ways that they might be 
 affected with their guilt, nor did they con- 
 sider the mercies and judgments of God 
 that they might be affected suitably with 
 hope and terror. It is charged upon sinners 
 in general, that they should do so. Thus 
 you read in the fiftieth Psalm— " These 
 things hast thou done, and 1 kept silence ; 
 thou thoughtest that I was altogether such 
 an one as thyself; but i will reprove thee, 
 and set them in order before thine eyes. 
 Now consider this, ye that forget God, lest 
 I tear you in pieces, and there be none to de- 
 liver." The consideration of the Divine 
 judgments, and the letting them dwell upon 
 the mind, is eminently calculated to quick- 
 en seriousness, and to make a person seek 
 the Lord. So we are exhorted to consi- 
 der our own conduct, in contrast with the 
 Divine law and the Divine will. You 
 read, for instance, in the prophet Haggai, 
 this direction repeated a second time : — 
 " Now therefore thus saith the Lord ot 
 hosts, Consider your ways ;" " Thus saith 
 the Lord, Consider your ways." God 
 would have those, who are enemies to Him 
 seriously ponder what they have been doing, 
 ook at the folly of their conduct, observe 
 its ingratitude, notice His threatenings, 
 consider what judgments are certainly 
 awaiting them ; and these things will so- 
 lemnize their minds. 
 
 In the next place, a sinner ou^ to speak 
 so as to fasten conviction and seriousness 
 upon his mind. He ought to use the power 
 of language, as well as the power of 
 thought for this purpose. He ought at 
 once to confess " the truth as it is in Je- 
 sus ;" to acknowledge that to serve God 
 with all the heart is wise and right. He 
 should never be "ashamed of Christ before 
 men," but acknowledge Him at once — ac- 
 knowledge that the Lord Jesus Christ has 
 the right to rule over every one's conduct 
 and in every one's house. He ought at 
 once to speak to sinners about the danger 
 of their case. He should be ready to con- 
 verse with all Christian persons, who know 
 the blessedness and peace and joy of a life 
 of godliness. And thus using this power of 
 language as becomes one who is in earnest to 
 be saved, many a salutary impression may be 
 made upon his mind, weakening prejudice 
 and checking the love of sin, from day to 
 day. 
 
 In the next place, a person should at once 
 act for eternity and for God. A person 
 must not think, because he can do no spi- 
 ritual act, that he can do nothing that is 
 useful before he is brought to God ; but he 
 should act as he cui, and if he has not 
 right motives and his heart is corrupt and 
 he is in imminent dauger still, yet he may 
 act in a w^ay that may be constantly having 
 a favourable influence on his own mind. 
 One thing that greatly impedes the progress 
 of religious thoughts and religious habits 
 in a man's mind, is the ungodly society, 
 which be has cherished from his youth np. 
 It becomes, then, a sinner's duty, when 
 he is convinced, to forsake that society, 
 and to seek in Christian companionship 
 that wholesome influence, from which he 
 separates himself when he cultivates wicked 
 associations. " He that walketh with wise 
 men shall be wise ; but a companion of 
 fools shall be destroyed." God has here 
 pointed out a sinner's duty, at once to leave 
 the company of those who are thus offend- 
 ing against God. Another thing that 
 hinders a man from turning to God is, the 
 love of positive sins. Those sins he ought 
 at once to break off. He may not be able 
 to change his heart ; but he can change bad 
 
181 
 
 habits, he can break off habits of sin, and 
 this he is repeatedly charged in the Word 
 of God to do. Thus when Nebuchadnez- 
 zar was threatened with the judgments of 
 God, the prophet's exhortation to him was 
 — " Break off thy sins by righteousness, and 
 thine iniquities by showing mercy to the 
 poor ;" this was addressed to one who was 
 then an enemy of God, and every other 
 enemy of God, ought to " break off his 
 sins" if he would have the Divine favour. 
 This is what God has often called upon 
 sinners to do. Thus in the first chapter of 
 the prophet Isaiah we read—" Wash you, 
 naake you clean ; put away the evil of your 
 doings from before Mine eyes ; cease to do 
 evil; learn to do well; seek judgment, 
 relieve the oppressed, judge the fatherless, 
 plead for the widow. Come now, and let 
 us reason together saith the Lord : thou h 
 your sins be as scarlet, tbey shall be as 
 white as snow; though they be red like 
 crimson, they shall be as wool ;" that is, if 
 these means were taken and thus the soul 
 was brought to God, then at once all his 
 past transgressions would be forgiven and 
 blotted out. And thus, again, our Lord has 
 intimated, in a most instructive expression 
 in the parable of the talents, in the twenty- 
 fifth of St. Matthew, that it is His will that 
 a sinner, continuing still ungodly, should in 
 that state employ his faculties— his povi'er, 
 his money, his time — in every way to glorify 
 Christ. Remember, that Christ is our 
 Master and Lord, not because we are 
 believers, not because we love Him, 
 but because He loved us enough to 
 die for us, because He has made an atone- 
 ment for sin which demands this return 
 at our hands ; and the most ungodly 
 person in this church is the property of 
 Christ, and he has no right to live to him- 
 self, but is bound to live according to the 
 will of his Master and Lord. And he 
 should begin at once to do it, whether his 
 heart incline to it or not ; he must at once, 
 the moment he knows this, live to glorify 
 Christ and live to serve Him. Thus our 
 Lord declares, that at the last day He will 
 thus speak to every " unprofitable servant" 
 —that is, to exery one who has lived in 
 
 this world to please himself without re- 
 garding the will of his Master and his Sa- 
 viour — " thou oughtest to have put My 
 money to the exchangers, and then at My 
 coming I should have received Mine own 
 with usury." The ungodly servant, who 
 will be condemned at the last, ought to have 
 employed the faculties, the time, the pro- 
 perty he had to glorify the Lord Jesus 
 Christ. And in so doing, he might have 
 obtained a blessing. 
 
 The last direction I will give to a con- 
 vinced sinner is, that he should constantly 
 pray that God would change his heart and 
 win. Now this is contrary to the teaching 
 of those that I have described, and it is 
 contrary to the feeling of many a convinced 
 sinner ; which is this—' The promises 
 made to prayer are made to believing prayer, 
 and I believe not ; and the promises made 
 to prayer are made to him who does not 
 " regard iniquity in his heart ;" and I do 
 "regard iniquity in my heart;"' and they 
 are made to those who love God, but I hate 
 Him ; and therefore having my whole 
 heart opposed to my Maker, I cannot 
 acceptably pray, and there is no use in 
 praying when my heart is so corrupt and 
 my prayers are so entirely founded on self- 
 love that they are themselves but proof? 
 and instances of my ungodliness.' Now 
 all this is true— that they are ungodly and 
 that there is nothing meritorious in them, 
 and that the promises made in Scripture are 
 (as is justly said by these convinced sin- 
 ners) not made to the prayer of him, who 
 is still wilfully opposing his Maker and his 
 Redeemer. But let a man be convinced of 
 sin, aware of his misery, groaning in the 
 anguish of his heart, and wishing to be saved, 
 and such an one is charged in Scripture to 
 pray as he can, if he cannot pray as he 
 ought. It is said of sinners, you remember, 
 in the tenth chapter of the Romans, "Who- 
 soever shall call upon the name of the Lord 
 shall be saved ;" showing that this calling 
 on His name is preliminary to salvation. 
 Sinners are expressly charged to pray. 
 So Simon Magus was thus exhorted by 
 the apostle Peter, in the eighth chapter of 
 the Acts of the apostles—" Repent there- 
 
182 
 
 fore of this thy wickedness, and pray God, 
 if perhaps the thought of thine heart may 
 he forgiven thee." And when Saul of 
 Tarsus was convinced.but not yet converted, 
 it instantly prompted him (as conviction 
 prompts every one who is in earnest) at 
 once to seek God in the anguish of his 
 soul; and that was blessed, for when the 
 Redeemer appeared to Ananias, and directed 
 him to go and administer instruction and 
 consolation and finally baptism to the apos- 
 tle, then he said— "For behold, he prayeth." 
 In that agony of soul, in which during 
 those three days of darkness and solitude 
 he was enduring inward conflict, this was 
 the habit of his mind ; and this was what 
 the Redeemer blessed. " Behold, he 
 prayeth." And we have for the encourage- 
 ment of a convinced sinner, various 
 instances, in which even such prayers have 
 been heard and blessed of God. Recal again 
 that humiliation of Ahab, an ungodly man, 
 whom yet it pleased the Almighty to bless 
 on account of that public humiliation. We 
 read in the book of Genesis, also, that by 
 the Divine appointment Hagar and Ish- 
 mael were dismissed from the house of 
 Abraham, and sentenced to live in the 
 desert — the occasion being that Ishmael 
 had been mocking at Isaac ; there is no ap- 
 pearance of Ishmael having been at that 
 time at all brought to God, and yet it is 
 said, that when he was in the desert in bis 
 misery God heard his cry of distress ; the 
 angel of the Lord said to his mother, 
 " Fear not, for God hath heard the voice of 
 the lad." There is another remarkable 
 instance to the same effect, where the 
 prayer not only brought a present blessing 
 (as in the case of Ishmael), but led to the 
 conversion of the heart. If you look to 
 the second book of Chronicles, the thirty- 
 third chapter, you will find an account of 
 king Manaseh, who surpassed all his pre- 
 decessors in wickedness — and did this, 
 though he had the benefit of a pious father. 
 For that, the Lord threatened him and his 
 people with immediate vengeance ; and 
 some trouble came upon him ; and we read 
 — " When he was in affliction, he besought 
 the Lord his God, and bumbled himself 
 
 greatly before the God of his fathers, and 
 prayed unto Him ; and He was intreated 
 of him, and heard his supplication, and 
 brought him again to Jerusalem into his 
 kingdom. Then Manasseh knew that the 
 Lord, He was God," It therefore appears 
 that it was in his unregenerate state that he 
 thus sought God— that his prayers were 
 made when he was in that condition in 
 which we are told men cannot pray ; and 
 though his prayers originated in his own 
 dread and a wish to be made happy, yet it 
 pleased the Almighty, when he thus sought 
 Him, to bless those prayers, and (as ap- 
 pears by other passages) he became a true 
 penitent and was a child of God. Now, 
 brethren, is it not plain from these pas- 
 sages, that God is wont to bless the first 
 humiliation of a sinner, and that if any one 
 does in his misery seek His grace and bles- 
 sing he is heard and blessed of God ? 
 
 All these means, observe, are no substi- 
 tute for faith. In that sense there is no 
 value in them. There is nothing in them 
 ot the character of true godliness. They 
 are not meant to palliate offences , those 
 offences deserve eternal ruin. They are 
 not meant to secure, independent of the 
 Almighty conversion of heart; they have 
 no power to effect that change. They are 
 not meant to relieve distress ; I do not tell 
 you to do this, in order that you may be 
 less alarmed, in order that you may be less 
 in misery on account of your sins ; I wish 
 the deepest disa-ess you ever felt on account 
 of sin may be deeper still ; it is better to 
 pass through any anguish of heart now, than 
 to turn from the Saviour. But I tell you 
 of these means, because they are those 
 which God employs to soften obduracy of 
 heart, to lessen prejudice, to make a person 
 feel more and more his guilt, to make him 
 more and more desirous to be saved through 
 Christ, and at last to bring him to that state 
 of heart, in which humbled and mourning 
 he " believes on the Lord Jesus Christ," 
 and " is saved." I do, not tell you of these 
 things, to procrastinate your turning to the 
 Saviour; for remember, that unless you 
 " turn," you " die." I say to every indi- 
 vidual here that unless he turn to the Lord 
 
183 
 
 Jesus Christ, tlie only Saviour of sinners, 
 whatever means of this kind he may employ 
 and however long and earnestly and sincerely 
 he use them, he will "die." And the only 
 value of these means is to bring you — (as, 
 thanks be to God ! they often do bring the 
 sinner) — quickly to embrace this oflfered 
 mercy and lay hold of the salvation that is 
 in Jesus Christ. 
 
 And now then, in conclusion, will you 
 act upon these directions ? Oh ! that you 
 would believe now. Oh ! that your hearts 
 might be brought to perceive how your 
 honour, your safety, your happiness, your 
 dignity, for time and for eternity, are all 
 involved in this, " Believe on the Lord 
 Jesus Christ." Oh 1 that you would honour 
 Him, who came from heaven to the cross in 
 order that He might save you. Oh ! that 
 you would honour His blessed Word, and 
 at once throwing away all prejudice turn to 
 Him. But if you feel that repugnance in 
 your hearts that hinders you — wickedly and 
 criminally hinders you — from laying hold of 
 that " great salvation," then, my dear 
 friends, employ these means. Humble 
 yourselves for it before God — read — think — 
 speak — act— pray— in order that your minds 
 
 may be brought to that blessed state, which 
 you feel to be essential to your salvation. 
 And ask God in all, that He would meet 
 you and bless you. Do it from this day. 
 Do it without intermission. Do it in or- 
 der to accomplish the greatest business 
 of life. Never rest from it, until your 
 hearts are changed. But remember, that 
 if you do it for years, and yet do not 
 " believe in Jesus Christ," you are citht 
 away at last. This one act involves all — 
 " Believe iri tW-ijord Jesus Christ." And 
 if there is the slightest value in the direc- 
 tions I have given, all their value lies in 
 this — that they may be the blessed means 
 of bringing you to " believe in the Lord 
 Jesus Christ." 
 
 May His grace incline your hearts to that 
 blessed result. I shall have occasion this 
 evening, in concluding this series of ad- 
 dresses to unconverted sinners, to recapitu- 
 late the motives, that ought thus to act on 
 such. Meanwhile, let me ask you to 
 employ these means, and to pray to (jod 
 that you ujay feel the motives, and that you 
 may be led in fact to believe on Him to 
 the saving of your souls. 
 
SERMON XX [II. 
 CONCLUDING KEMONSTRANCE WITH THE UNCONVERTED. 
 
 PREACHED AT ST. JOHN'S CHAPEL, BEDFORD ROW, ON SUNDAY EVENING, NOV. 2'1, 1839. 
 
 " / call heaven and earth to record this day against you, that 1 have set before you life 
 and death, blessing and cursing ; therefore choose life." — Deut. xxx. 19. 
 
 I HAVE, my brethren, for several succes- 
 sive Sabbaths, selected all the most solemn 
 and influential considerations with which I 
 am acquainted, to induce those that are un- 
 converted to turn from the error of their 
 ways. I am sensible that they might have 
 been set before you in a more eflfectual 
 manner ; I am sensible that there are many 
 of the ministers of Christ, who might much 
 more influentially have brought both the 
 alarming and the encouraging topics of the 
 Gospel to bear upon yo;ir minds ; but at 
 the same time, these truths themselves have 
 been placed before you, in the light which 
 God has thrown upon them in HisWord; and 
 I therefore say, no less than Moses said just 
 ere he was called to his rest — " 1 have set 
 before you life and death, blessing and curs- 
 ing; therefore choose life." It was his 
 singular happiness, to be to a great degree 
 successful in that advice which he gave ; 
 since we read that those to whom he ad- 
 dressed these words, who had witnessed the 
 miracles of the wilderness and entered with 
 Joshua into Canaan, both served the Lord 
 themselves and induced the members of 
 their families to serve Him, all the 
 days of Joshua and all the days of the 
 elders who outlived Joshua. May the 
 enumeration of many most awakening truths 
 have the same blessed effect among you. 
 For this, my dear hearers, I have selected 
 them ; not that there is any satisfaction in 
 dwelling on the awful prospects of uncon- 
 verted men, but because by bringing those 
 alarming truths to bear upon the under- 
 standing, the conscience, and the heart, 
 many may through the mercy of God be 
 saved from experiencing them ; and it is 
 
 better to have the mind now much tiied, 
 than to endure in a hopeless eternity all 
 the anguish which it shrinks from antici- 
 pating here. 
 
 Once more, before I close this series of 
 addresses, I would recapitulate to you some 
 of those considerations ; and once more I 
 charge it upon the consciences of all in this 
 church who have not yet turned to the Lord, 
 that they would " choose life" — that com- 
 paring, contrasting the condition of those 
 who believe with that of those who believe 
 not, they may be led to " believe in the 
 Lord Jesus Christ that they may be saved." 
 
 But first, before comparing once more 
 those conditions, let me remind you, that 
 God has, in this passage and in many 
 others in His Word, assured sinners in ge- 
 neral that it is their duty thus to turn. It 
 is no unauthorised language, when I bid you 
 " choose life ;" it is the Word of God. 
 And many other passages, in exactly a 
 similar spirit, urge upon every unconverted 
 person the same great duty. Some of these 
 I will not dwell upon, but I beg you to 
 peruse tbem in secret and dwell upon them 
 much ; and by the mere repetition of them 
 here, I am certain that everyone may come 
 to the conviction that it is his instant duty 
 to turn to the Lord. 
 
 God calls upon persons to turn to Him 
 from their evil ways. For thus He has 
 spoken—" Let the wicked forsake his way, 
 and the unrighteous man his thoughts ; and 
 let him return unto the Lord, and He will 
 have mercy upon him, and to our God, 
 for He will abundantly pardon." " Go 
 and piioclaim"~(vve read again)— " Return, 
 
185 
 
 thou backsliding Israel, saith the Lord, and 
 1 will not cause Mine anger to fall upon 
 you ; return, ye backsliding children, and 1 
 will heal your backslidings." Another 
 prophet was commissioned thus to address 
 them : " Say unto them, As I live, saith the 
 Lord God, I have no pleasure in the death 
 of the wicked, but that the wicked turn 
 from his way and live; turn ye — turn ye 
 from your evil ways, for why will ye die, 
 O house of Israel ?" Another prophet 
 addresses sinners in the name of God — 
 " Come and let us return unto the Lord ; for 
 He hath torn and He will heal us, He hath 
 smitten and He will bind us up." Again, 
 the same prophet says to the whole ten 
 tribes of Israel — " Turn thou to thy God : 
 keep mercy and judgment, and wait on thy 
 God continually." " O Israel," again he 
 says — " return unto the Lord thy God, 
 for thou hast fallen by thine iniquity. 
 Take with you words and turn to the Lord : 
 say unto Him, Take away all iniquity, and 
 receive us graciously ; so will we render the 
 calves of our lips." And one other prophet 
 thus addressed them in the name of God — 
 " 'J'herefore also now, saith the Lord, turn 
 ye even to Me with all your heart, and with 
 fasting, and with weeping, and with mourn- 
 ing ; and rend your heart, and not your gar- 
 ments, and turn unto the liord your God ; 
 for He is gracious and merciful, slow to 
 anger and of great kindness, and repenteth 
 Him of the evil." 
 
 Another series of passages invites and 
 commands sinners at once to repent of their 
 sins. Thus you find this expression in 
 the prophet Ezckiel—" Repent and turn 
 yourselves from your idols, and turn away 
 your faces from all your abominations." 
 When the forerunner of the Lord Jesus 
 came, he was commissioned to preach the 
 same doctrine. " In those days came John 
 the Baptist, preaching in the wilderness of 
 Judea, and saying. Repent ye, for the king- 
 dom of heaven is at hand." Our Saviour 
 commissioned His disciples to repeat the 
 same urgent command ; and still, after the 
 day of l-'entecost the same duty was 
 enforced upon all to whom they addressed 
 their message ; for when three thousand 
 
 were stricken in their consciences and asked 
 " what they must do," the apostles said to 
 them—" Repent and be baptized, every one 
 of you, in the name of Jesus Christ, for the 
 remission of sins, and ye shall receive the 
 gift of the Holy Ghost." Again ; on the 
 multitude assembling upon the occasion of 
 a miracle wrought by two of the apostles, 
 they thus addressed the assembled throng ; 
 " Repent ye and be converted," (or, as the 
 word is, " Repent and convert yourselves,") 
 " that your sins may be blotted out when 
 the times of refreshing shall come from the 
 presence of the Lord." Simon Magus 
 when "in the gall of bitterness and in the 
 bond of iniquity"— (that is, when altogether 
 at enmity towards God and the slave of sin) 
 — was also thus addressed : " Repent of 
 this thy wickedness, and pray God, if per- 
 haps the thoughtot thine heart may be for- 
 given thee." And thus, generally, were 
 men called to repent— that is, to change 
 their minds , and whereas they had loved 
 sin, to love it no more ; and whereas they 
 had lived in sin, to live in it no more. Thus 
 in both Testaments, are men continually 
 urged to change their minds and habits. 
 
 We find our Lord saying to those who 
 surrounded tlim— " Enter ye in at the 
 strait gate" — that is, begin the road to 
 heaven ; and, though it is very narrow, take 
 care and enter upon it. We find many 
 exhortations to men to believe. It is said of 
 the ministry of John, that when he called 
 upon men to repent, he called upon them 
 also to believe. " The time is fulfilled and 
 the kingdom of God is at biand ; repent ye 
 and believe the GospeL" In that passage 
 which we considered this morning, a sin- 
 ner is directed at once to "believe in the 
 Lord Jesus Christ that he may be saved ;" 
 he obeyed the command, and lived. And 
 our Lord (as I explained at the same time) 
 has, in the eleventh chapter of St. Matthew, 
 urged upon all, who are labouring under sor- 
 row and danger and doubt, to do the same ; 
 " 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." 
 
.86 
 
 1 will only quote two more 
 this subject. If you will look at the 
 eighteenth chapter of Ezekiel and the 
 thirtieth verse, you will find this exhorta- 
 tion from the -Almighty — " Repent and 
 turn yourselves from all your transgres- 
 sions, so iniquity shall not be your ruin : 
 cast away from you all your transgression 
 whereby ye have transgressed, and make you 
 a clean heart and a new spirit ; for why will 
 ye die, O house of Israel ? for i have no 
 pleasure in the death of him that dieth, 
 saith the Lord God ; wherefore turn your- 
 selves and live ye." While that is the ex- 
 hortation of a prophet in the Old Testa- 
 ment, this is the exhortation of an apostle 
 in the New — •' God resisteth the proud, but 
 giveth grace unto the humble ; submit 
 yourselves therefore unto God. Resist the 
 devil, and he will flee from you. Draw 
 nigh to God, and He will draw nigh to you. 
 Cleanse your hands, ye sinners ; and purify 
 your hearts, ye double-minded. Be af- 
 flicted, and mourn, and weep ; let your 
 iBUghter be turned to mourning, and your 
 joy to heaviness. Humble yourselves in 
 the sight of the Lord, and He shall lift you 
 up." 
 
 Hence, then, let there be no doubt or 
 dilBculty in any person's mind as to the 
 will of God in this matter. It is quite 
 plain from these repeated admonitions of 
 IJis Word, that it is His will in reference 
 to all here who are ungodly, that they 
 should " turn from their sin;" that they 
 should " repent of their iniquity;" that 
 they should " return unto the Lord ;" that 
 they should "enter in at the strait gate ;" 
 that they should " be converted ;" that they 
 should «' make unto themselves a clean 
 heart and a new spirit ;" that they should 
 " believe in the Lord Jesus Christ ;" or, in 
 the language of our text, that they should 
 " choose life." 
 
 Now, with the help of God, I desire to 
 set before you again some of those motives, 
 which should induce each person in this 
 assembly to comply with these repeated 
 commands of their Creator. God has bid 
 you thus to " believe in the Lord Jesus 
 
 Christ." That exhortation includes all the 
 rest ; and let me now show you again why 
 you ought to believe. 
 
 It may be, notwithstanding all these 
 admonitions, that some — (alas ! it is to be 
 feared that it will be so) — will reject them, 
 or will go on in a course of indifference and 
 neglect to the end. Now if there should 
 be any, that, by any mistake in judgment, 
 by any false opinion, by any prevailing sin, 
 by any fatal procrastination, or by any other 
 temptation by which the enemy of their 
 souls may entangle them to their destruc- 
 tion, should refuse to turn to the Lord 
 and believe in Jesus Christ, then this is 
 what they must expect. 
 
 Every such person here has innumerable 
 sins to answer for before God— sins of 
 habit, of act, of word, of thought — all that 
 he has committed himself, and all that he 
 has, by example or advice, led others to 
 commit. The sins of omission, no less than 
 those of commission, have been noticed by 
 God ; all that he has failed to do that is 
 right, no less ihan all that he has actually 
 done that is wrong. And not actions 
 merely (though the catalogue of omitted 
 duty is fearfully vast) ; but the long cata- 
 logue of neglected affections. He ought to 
 have loved God, and he never loved Him ; 
 he ought to have delighted in God, and he 
 fled from Him ; he ought to have trusted 
 Him, and he disbelieved Him ; he ought to 
 have reverenced Him, and he treated Him 
 with levity; he ought to have been devoted 
 to His service, and He lived in the indul- 
 gence of proud self-will. All this neglect 
 of every thing that was due to the infinite 
 God has been marked by Him. It is the 
 corruption of a whole life ; it is the depra- 
 vity of an entire nature ; a whole nature 
 depraved and defiled by sin, has been marked 
 in all the operations of every one of its 
 faculties by the infinite God. And (what 
 is worse than all) each person here, who is 
 not converted by Divine grace, has to 
 answer for his rejection of the Saviour — 
 for having heard of Christ and never wel- 
 comed the message of His Word. He has 
 shown infinite kindness and compassion ; 
 He has all-sufiiciency to save ; His excel- 
 
187 
 
 Iciice is perfect ; every grace is in Him per- 
 fect, and all blend in harmonious perfection, 
 so as to demand the admiration of all His 
 disciples. He has conferred upon that sin- 
 ner innumerable benefits; He has offered 
 him blessings more vast still ; and this in the 
 exercise of a compassion which is truly Di- 
 vine. For that sinner's sake, amongst 
 others. He left the height of glory, to come 
 down to the agony of the cross. Though a 
 Being, compared with whom we are less 
 than the grain of dust compared with the sun 
 in the heavens, yet for our sakes — for the 
 sake of each sinner here — He came down 
 to the agony of the cross. And that sinner 
 despises Him— proves by his habitual life 
 that he rejects the Saviour, that he never 
 would trust Him, that he never was 
 grateful to Him, that he never loved 
 Him, that he never honoured Him, but 
 that he had a heart which could stand 
 out against that miracle of mercy, that pro- 
 digy of Divine kindness, the highest exem- 
 plification of love that the universe has 
 ever seen, or perhaps ever will see. Every 
 sinner here stands out against all, with an 
 obduracy which has no parallel amongst the 
 lost spirits. And for this, will each one 
 have to answer before God. It is a guilt 
 that is proportioned to the excellence and 
 kindness of that Being who is offended ; it 
 is a guilt, which no language of man can ex- 
 press, which will be seen only in its heinous- 
 ness when eternity developes all its glories 
 and all its horrors. God Almighty has 
 marked it all. The day of judgment is 
 coming. The time is coming, when, as 
 we now meet in quiet and peace here, we 
 shall stand amongst the assembled throng 
 before the Lord of all. Our eyes shall see 
 Him, as we now see each other. We shall 
 stand before that Son of God ; once the vic- 
 tim of malice here, once an unresisting 
 Lamb amongst His reviling enemies, but 
 then sitting on His " great white throne" 
 and coming to judgment — the " King of 
 kings and the Lord of lords." And on that 
 day, when His friends shall lift up their 
 Leads in triumph, will His enemies in vain 
 call on the rocks and the inountains to hide 
 them from the wrath of the Lamb ; for on 
 
 that day shall He pronounce the terrible 
 sentence on each, " H any man love not 
 the Lord Jesus Christ, let him be ana- 
 thema." Each of you must stand before a 
 Judge, who is as holy as He is great, who 
 cannot endure sin ; we trifle with it, but 
 He never does. We shall stand before One, 
 who is both omniscient and holy; who has 
 marked every secret thought and every 
 uttered fugitive word ; who hears all, 
 who knows all, who has never forgot- 
 ten, and never can forget, the least 
 transgression, even of heart, of which we 
 have been guilty. We shall stand before 
 Him, who is the Almighty and Omnisci- 
 ent ; whose sentence must be executed, 
 against whom it is in vain to wrestle, and 
 under whom the most obdurate enemy must 
 be crushed. We shall stand before that 
 Judge, who is eternal and unchangeable; 
 before Him, whose being we never can out- 
 live, and who, being perfectly holy, must 
 hate those, who are sinners ; and while 
 those, who are now living a life of blas- 
 phemy, must be daily renewing their 
 horrid enmity against the Almighty.and shall 
 throughout eternity prolong (as it were) 
 their offending against the Lord of all, and 
 sin yet more and more, so must His hatred 
 of that depravity be for ever renewing, for 
 ever deepening, and accumulated woe break 
 on the head of the miserable sinner. In 
 this guilt, for which we have all to answer, 
 there is not one that will escape that judg- 
 ment at the last day ; and none can meet it, 
 except as his soul is washed in the blood of 
 Christ, and he has Christ for his Friend. 
 
 That punishment, which awaits the sin- 
 ner, is certain. There is nothing, upon 
 which you most reckon, my dear hearers, 
 that is half so certain as this. Many con- 
 tingencies might disappoint all your expec- 
 tations, formed from a knowledge of the 
 past; but this is as certain as if it were 
 now. It is as certain as the being of God, 
 because God has spoken thus plainly and 
 irrevocably in His Word ; and no less 
 surely are we met in His name to-night, 
 than we shall stand before His judgment- 
 seat, and then receive the punishment due to 
 our transgressions unless we are in Christ, 
 
188 
 
 That punisliment, let me remind you, 
 will be as intolerable as it is certain. That 
 any one might conceive, knowing that he 
 has to endure the vengeance of an in6nite 
 God — the just and holy vengeance of that 
 God. How can a sinner endure it ? Think 
 only of the awful terms in which that pu-, 
 nishment is spoken of in Scripture. To be 
 bathed in the " lake of fire ;" to be crushed 
 to " everlasting destruction ;" to be "ground 
 to powder;" to be like "chaff in the fur- 
 nace !" Or to confine ourselves to one single 
 sentence,which the Lord Jesus has declared 
 that He will then pronounce upon those 
 who do not love Him ; " Depart from Me, 
 accursed, into everlasting fire, prepared for 
 the devil and his angels." That torment is 
 — to be eternally separated from God and 
 Ciirist, from the source of all good (and 
 there can be no blessing if He does not 
 give it) ; it is to be forever separated from 
 the source of goodness as well as of hap- 
 piness, and to be totally destitute of both ; 
 it is to be landed on eternity, utterly desti- 
 tute and utterly undone. It is not only to 
 be alienated from Him, and doom.ed to 
 depart, but it is to be " accursed" too ; to 
 be under the curse and frown of the omni- 
 potent God ; to be shut up in the dungeon 
 of those He hates, to be placed among 
 those who are vilest in their own nature 
 and most offensive to Him ; for the sinner 
 to have his doleful companions among 
 those, who are ail branded with an equal de- 
 pravity and sentenced to an equal woe. It 
 is to be shut up with those, in whom no 
 goodness is left ; in whom enmity, remorse, 
 and tenor are raging, and who must be each 
 other's tormentors and their own. It is to 
 be sentenced to "everlasting fire" — what- 
 ever that torment signifies, for that immor- 
 tal body as well as that immortal soul ; both 
 of which, we have reason to fear, will be 
 raised to endure a degree of torm.ent, which | 
 no creature in this world could have borne i 
 without dissolution. j 
 
 It is to endure this eternally. All who die ( 
 
 without Christ, who have lived the ene- 1 
 
 mies of God, who die His enemies, who i 
 
 lise up at the judgment-day His enemies, \ 
 
 ycvvho live on through eternity His enemies — ' 
 
 they are sentenced to an eternal torture ; a 
 torture,thf ages of which will be as numerous 
 as were the moments of guilty joy in this 
 world; as numerous as the words of defi- 
 ance spoken here ; as numerous as the 
 thoughts which dared the Almighty God's 
 displeasure; as numerous as the words of 
 mercy in His Word which were despised ; 
 as numerous as the blessings which were 
 wasted ; as numerous as the invitations 
 which were refused. And when ages, as nu- 
 merous as all these sins have been, shall be 
 exhausted, there is an eternity of woe still ; 
 and when the weary spirit shall have lived 
 on to a period of unknown duration in all 
 these accumulating horrors, still that hor- 
 rible sound will always be ringing in the 
 ears of the lost—' For ever ! for ever !' 
 
 Now, my brethren, this is surely bad 
 enough ; this is surely a doom, which 
 every one, who has the least reflection, 
 ought, if it be possible, to guard against. 
 But it will be still worse, to feel that you 
 have been your own destroyer ; to look 
 back on this short life, and to think — ' I 
 might have been so blessed ; others, as lost 
 BS me, laid hold upon the offered salvation 
 and are in bliss, but I have perished. 
 Christ was ready to save me, but I would 
 not come to Him ; the Holy Spirit was 
 ready to sanctiiy me, but I would not seek 
 His grace ; Leaven was opened to me, 
 but I have shut its gates. 1 might have es- 
 caped this doom, but I would rush upon it; 
 for some vain pleasure, for some momen- 
 tary interest, I chose to throw -away my 
 soul !' What unspeakable remorse, mingled 
 with that awful terror that anticipates still 
 from age to age, throughout the boundless 
 eternity, yet worse — what an awful remorse 
 will mingle for ever in the agitated bosom 
 of the undying creature, that is lying un- 
 der the load of his infinite Maker's wrath ! 
 
 Oh ! my friends, will you not strive to es- 
 cape from this awful doom ? Do you doubt 
 it? You will not doubt, at that awful day 
 when the sentence shall be pronounced ; in 
 the name of God, do not doubt now. Do you 
 mean to delay ? Delay may be fatal. Seize the 
 moment as it flies, and now try to escape 
 from Divine wrath. Do you trifle with it? 
 
189 
 
 My friends, you will not trifle with it, when 
 you are crushed underneath its weight. 
 You can be brave when the danger is dis- 
 tant. There will be no braving then, when 
 the Almighty God lifts up His arm at last 
 to destroy you. Oh ! in the name of God 
 escape from a wrath which you cannot 
 bear ; as certain as your existence, and from 
 which yet there is the opportunity of escape. 
 " I have set before you this day life and 
 death, blessing and cursing; therefore 
 choose life." You know what is attached 
 to unbelief; you know what must come 
 upon you, if you are not the real disciples 
 of Christ. In the name of God, then, 
 seek to be His disciples from this day. 
 
 But let me turn to another class of mo- 
 tives, which (blessed be God !)He has given 
 us, to animate us to turn to Him, and to make 
 it seem so blessed to become His disciples 
 as it is mournful to remain His enemies. 
 
 Some amongst those that have hitherto 
 lived in ungodliness, may hope and believe 
 that they will turn to the Lord ; and this, in 
 consequence of what they have heard now. 
 What will be their blessed lot ? Christ has 
 made an atonement for their innumerable 
 sins ; for that corruption of nature, for which 
 they can make no atonement themselves. 
 Christ Jesus has offered to save them from 
 all the doom which their sins have deserved ; 
 He deserves eternal heaven, as they deserve 
 eternal hell, and if they are found amongst 
 His disciples He will rescue them. God 
 Almighty has declared His readiness to ac- 
 cept them in His Son, whom, in His love. 
 He sent to save them from this doom ; and 
 God the Spirit is ready to sanctify and to 
 bless them, which He will upon their 
 receiving Christ, taking them under His 
 care for ever. From the time that their 
 hearts are drawn to Christ, they are the 
 adopted children of the Most High; their 
 sins are pardoned ; their souls are justified ; 
 they themselves enter on the possession of 
 all covenanted blessings, and God is their 
 Father and their Friend for ever. ■ The 
 promises, vast as they are, are theirs. All 
 that they have done in the past guilty years 
 is obliterated at once, entirely, and forever. 
 ¥rhm that day their lives become useful; 
 
 their death-bed will have peace ; they will 
 rise in triumph ; they will see the glorious 
 Saviour when He returns with God, and 
 that day which seals the doom of His ene- 
 mies will be the time of their entrance on 
 unspeakable blessings. Jesus Christ, who 
 has loved them, will love them still. He 
 has prepared for them mansions in heaven ; 
 He will bring them there. There there is 
 no sorrow, there is no sin ; there no death 
 sliall terminate their joys, and there shall be 
 no more curse of God. Throughout that 
 vast eternity, which is their source of ex- 
 ultation as it seals the despair of the wicked, 
 they will be as happy as their heart can de- 
 sire. " I shall be satisfied, when I awake, 
 with Thy likeness." " In Thy presence is 
 fulness of joy ; at Thy right hand there are 
 pleasures for evermore." Think what it is, 
 to spend an eternity in the unwearied ac- 
 tivity of immortal spirits, or to exchange 
 those active services for the blissful i-epose 
 of adoring contemplation. Think what it 
 is, in addition to all the joys which a know- 
 ledge of this world and the wonders of the 
 universe may give, and an acquaintance 
 with all the best and fairest creatures which 
 God has formed— the noblest society which 
 the imagination ever contemplated, of glo- 
 rious form and of glorious mind— think 
 whet it is, with all this, to be present with 
 the Source of all ; to love Him perfectly, 
 and to be perfectly loved ; to know that 
 nothing can separate us for ever ; to trace, 
 in all our happiness, the proofs of a love 
 which passeth knowledge ; to pour out 
 again, in return, all possible gratitude, and 
 to feel that we are infinite debtors still; 
 to know that the infinite God has 
 become our friend for ever, and that He 
 has carried us through all the changes of 
 this short and dangerous life, only to make 
 us immortal spirits through the countless 
 ages of eternity, where we shall know all 
 His goodness and love Him as we ought. 
 All this is before the child of God. It 
 is certain — it is near — it is eternal. A few 
 more days may land each Christian there, 
 where he will find it unspeakably greater 
 than any imagination can now conceive, or 
 language describe. If you become, my dear 
 
.90 
 
 hearers, the true disciples of Christ, all this 
 may be yours ; for it is offered to you in 
 His Word. 
 
 And let me now, then, finally appeal 
 to you, whether you will, or whether 
 you will not receive this great sal- 
 vation, " I have set before you life and 
 death, blessing and cursing : therefore 
 choose life." Are not these reasons, 1 
 pray you, why you should choose life ? Are 
 not these reasons why instantly, in other 
 words, you should turn to the Lord and live ? 
 Do you still — do you still— reiect His love? 
 Are there any here, that feel yet unhumbled, 
 unsubdued— that do not, that cannot love 
 religion? and must I see you sinking in the 
 waves of Divine wrath, like Peter in the 
 water, but not like Peter laying hold of the 
 Hand that is stretched out to save.but rather 
 folding your proud arms upon your bosom 
 and sinking down beneath the wave ? Must 
 I see you, for the love of sin, for the love 
 of guilty pleasure, for the love of a little 
 vile gain, for the love of that which you 
 ought to detest, or else should despise — 
 must 1 see you, for that, indeed, reject this 
 great salvation, for which God formed you, 
 and for which it would be worth while to 
 live through any period of labour, and toil, 
 and care ! Oh ! my friends, it seems as 
 though I could not quit you thus ; and yet I 
 have said to you all 1 can to bring you to 
 Christ ; and if you repel those truths, what 
 else can I utter ? I have no language, which 
 you have not heard a thousand times ; I 
 have no solicitations to offer, which you 
 have not heard from me and other ministers 
 many a time. And you have repelled them 
 iill ! I must leave you to yourselves and 
 to God. But let me tell you, that this 
 may be the very last appeal you will ever 
 hear. You may be delaying, but God may 
 disappoint every hope. Perhaps ere ano 
 ther Sabbath comes round, while you are 
 engaged in business or in pleasure, God 
 Almighty may have said to you, " Thou 
 fool, this night shall thy soul be required of 
 thee." Or it may be, that, the Divine mercy 
 having come to its term, you are, like Judas, 
 upon the very verge, upon the very edge of 
 u series of actions, which shall hurry you 
 
 further and further from God, till your doom 
 is 39 irrevocable as was his. It may be, 
 that a series of terrible temptations, for 
 which you are not in the slightest degree 
 prepared, is woven for you by the great 
 enemy of souls, watching whom he may 
 devour ; you have no shelter in Christ 
 and no protection in grace, and you may 
 be caught by that snare of the wicked one, 
 and one unforeseen temptation after another 
 may only hurry you further and further from 
 all goodness and all hope, till you are lost. 
 It m.^y be, that unknown to you at this mo- 
 ment, in your frame may be lying the seeds 
 of some fatal malady,which may soon unfold 
 its power, and, gathering strength, bafHe all 
 the skill of those that watch over you. It 
 may be, that in a few days, or a few months, 
 we may hear, that after foolish friends have 
 flattered, and your own proud heart has 
 deceived you, and said, ' I shall not die,' 
 and ' It is not fatal,' and you have put off 
 the thought of death— perhaps strong pain 
 has given place to unexpected delirium, and 
 so in the midst of the ravings of despair 
 you have died. Perhaps it may be, that your 
 heart will grow altogether indifferent. There 
 is no other truth that you can hear, which 
 you have not heard ; you have repelled them 
 all, and God may lead you to hardness, so 
 that you never more shall feel in the least. 
 Perhaps this is the very crisis of your 
 history throughout eternity ; perhaps it is 
 the very turning point ; and if you refuse 
 to listen to the invitations of Divine mercy 
 now, again I say it may be the last appeal 
 that shall even in the least penetrate your 
 conscience, and you may have throughout 
 eternity to look back on this very moment, 
 as the time when your doom was finally 
 sealed. May God grant that it may be 
 otherwise; but if you are not in earnest, if 
 you will not listen to these commands to 
 repent and turn and believe and love and 
 live to God, it is far too probable. 
 
 But I do trust, that not a few among those 
 who have lived in carelessness, will turn to 
 God. And if, my dear friends, God has 
 touched your hearts, and you feel the wish 
 to be saved, let me beseech you to do this 
 work at once. Do not delay one single ino- 
 
191 
 
 ment. Even now, the throne of grace is 
 open ; even now, that you are sitting in this 
 house of prayer, may you be engaged with 
 your God ; even novi' may you, feeling the 
 necessity of being saved, ask the Lord, that 
 those very impressions, which are made upon 
 your consciences now, may lead to a speedy 
 and tliorough change. Do not waste ano- 
 ther hour. Every consideration prompts 
 you to instant action, because of the dan- 
 ger of delay, because you know not how 
 long God may grant you to live. I heard 
 only yesterday of one ungodly man, who 
 had been for some time saying that he would 
 change his life, and that when that church in 
 which he worshipped should open again (it 
 was to be only two or three weeks from that 
 time), he would then attend constantly and 
 turn to God. Before the day came, on which 
 that church was re-opened, he was a corpse ; 
 never could he put his design into execution. 
 "Now is the accepted time ; now is the 
 day of salvation ;" and whatever you do, I 
 beseech you do it now. 
 
 And then, let me beseech you, my dear 
 friends, to act in this manner thoroughly. 
 Seek to submit yourselves to God, to His 
 righteousness and His law. Seek to turn 
 from all sin, of heart as well as of life, 
 ^eek to put yourselves entirely in the hands 
 of the Redeemer to save you. Commit 
 yourselves to Him, just in the very spirit in 
 which the prophet Elijah committed him- 
 selt to the care of God, when he placed 
 himself in that celestial chariot, and knew 
 not whither it would take him. Place 
 yourselves in the care of Christ, just as the 
 prophet Jeremiah committed himself to the 
 care of those in whom he trusted, when he 
 placed himself in their hands to raise him 
 from that subterranean dungeon. Commit 
 yourselves entirely to the care of God ; 
 give up all self-will, and from this day ask 
 Him to take the entire government of you. 
 Ask Him to give you His Spirit, that He 
 may entirely mould and controul you; ask 
 Ilim to give you wisdom and grace to make 
 His whole law your rule of life, His will 
 your will ; that so you may have no more 
 opposition of heart to Him through all eter- 
 nity. Ask Him to justify you freely by His 
 
 righteousness, to teach you by His Spirit, to 
 sanctify you by His grace, and to make you 
 wholly His. Enter in at the straight gate ; 
 and do not stand loitering and looking at it. 
 Now, while your hearts are softened and 
 moved, I beseech you to seek from God 
 that " new heart,'' that " heart of Gesh" in 
 place of the " heart of stone," which He 
 only can give. Noiv enter upon a new 
 course; begin to fulfil every duty in de- 
 pendence upon Divine grace. And from 
 this day, seek not merely to be a believer, 
 but to be an eminent believer. You have 
 lost much time ; try to redeem the time 
 that remains, and put it to the best account. 
 Do not "halt between two opinions," but 
 give yourselves heartily to God. Weigh 
 well His claims ; see whether or not you 
 are His, and determine in His strength, 
 that all your energies shall henceforth be 
 consecrated to His service, whose you are 
 and whom you ought to serve. If there be 
 one devoted Christian on earth, seek that 
 that one shall be you ; to surpass all your 
 fellows in light, indecision, in duty in love, 
 and to leave a more blameless and beautiful 
 example behind you than any one else. 
 Seek to be entirely consecrated to God. 
 Do not hope merely to creep into heaven, 
 but strive to have " an abundant entrance" 
 into glory. Place all worldly matters in 
 due subordination. " Seek first the king- 
 dom of God, and His righteousness." Look 
 at the glorious pattern which Christ has set 
 you, till your heart is smitten with His 
 loveliness, and you wish to resemble Him. 
 Lift up your hearts daily and hourly, that 
 His grace may accomplish this great work 
 in you, and that he may make you a 
 monument of the omnipotence of His 
 grace, as well as of His unwearied and in- 
 exhaustible mercy. Thus live, and thus 
 die ; and strive that in your future life, be it 
 longer or be it shorter, you may render as 
 much of glory to the Saviour as you are 
 capable of rendering on this side heaven. 
 Endeavour to lead your fellow sinners 
 with you to heaven ; induce them, if pos- 
 sible, to seek an interest in the honours 
 and rewards of eternity. Try to draw- 
 1 had almost said, to drag-&s many of 
 
192 
 
 your fellow sinners as yon can to eternal 
 happiness. Seek to strengthen them in 
 their weakness, to enlighten them in their 
 ignorance ; and pray that God may send 
 light into your heart that you may teach 
 them. Thus aim to be tbe consistent, 
 vigorous, and devoted disciples of Christ 
 
 through the remainder of your days. Let 
 the very hope which is before you, will 
 animate you for the work ; it will be better 
 than limiting your thoughts to their being 
 saved. There is a glorious reward before 
 you ; and God will crown you with blessing 
 if you seek to attain it. 
 
 ► • M. Robeson, Pilntei-, Glasshouse Yard, Doclois'Cc 
 
INDEX TO THE FDLPIT. 
 
 A Work consisting of Sermons by eminent Ministers. 
 
 " If the choice and best of those observations upon texts of Scripture, whicli have been made dispersedly in Sermons 
 within this island of Britain, had been set down in a continuance, it had been the best work in divinity which had been 
 written since the apostles' times "—Lord Bacon. 
 
 From the Standard of Wednesday, January 18, 1843. 
 
 "The Pulpit.— Volume XLII., of this religious periodical has just made its appearance. To those who are in the 
 
 habit of reading this work, it is only necessary to say, that the present volume is fully equal to any of its valuable prede- 
 
 ces-sors— to be superior to thum is impossible. Its pages are stored with the pious pulpit labours of our most eminent 
 
 living divines, and nothing more need be said to recommend their diirusioii throughout the Christian world." 
 
 Price 
 
 -Vols. 1 to24-~£6 
 Vols. 25 to 40 
 Vol. 41 
 Vol. 42 
 
 10s. cloth. 
 
 7s. 6d. each cloth. 
 
 8s. 6d. cloth. 
 
 7s. 6d. cloth. 
 
 Each No. 3d. Or may be had in Monthly Parts. 
 
 The following are double Nos. 425, 433, 436, 480, 549, 733, 739, 752, 758, 767, 
 
 772, 774, 777, 786, 792, 796, 812. 816, 831, 836, 
 845, 858, 903, 935, 945, 963, 991, 1,050. 
 The Pulpit for 1842 is complete in itself in Two Vols. (Vols. 41 and 42, if 
 had as part of the original work) ; and the same plan will be pursued in 
 subsequent years. 
 
 Preachers' Names. 
 Abdy, J. C. 
 Ackland, Dr. 
 
 Ainslie, R. 
 Aitken, R. 
 
 Anderson, J. 
 
 Anderson, J. S. M. 
 Andrews, Dean 
 Andrews. Dr. E. . 
 
 Balmer, Mr. 
 Barfit, J. S. . 
 
 Barber, J. R.* 
 Barter, W. B. 
 Baleman, G. 
 
 Bates, E. 
 Bather, Archd. 
 
 Texts. 
 Psalm ix. 10 
 John vi. 62 
 Psalm Ixxiii. 15 
 Jeremiah viii. 21, 22. 
 Ezekiel xvii. 22, 23 . 
 Isaiah liii. 11 
 Psalm iv. 6 
 Proverbs xxix. 8 
 John iv. 29 . 
 Ezekiel xxxiii. 8 
 Ephesians vi. 10 
 Matthew xxvii. 35 . 
 2 Corinthians vi. 2 . 
 Hebrews vi. 1 
 Matthew x. 8 
 John xiv. 15 
 Mark xi. 24 
 Deut. xxix. 29 
 Acts xxvi. 28, 29 
 Philemon 10. 11 . 
 Epiiesians v. 15 
 Ps ilm cxxxiii. 2 
 John vi. 37 
 Matthew vii. 24—27 
 Psalm viii. 4 . 
 Proverbs v. 23 
 2 Corinthians x. 4 . 
 John ii. 17 
 Malachiiii. 16—18 
 Mark V. 1—3 
 
 1 Corintiiians iii 
 Hebrews iv. 9 
 Isaiah xlvi. 4 
 John iii. 16 . 
 Charge 
 Hebiews ix. 28 
 
 2 Timothy iv. 7. 8 . 
 Songi. 13 
 Zechariah iii. 9 
 Revelation xiv. 13 . 
 Romans viii. 1 — 10 . 
 2 Corinthians iv. 17 
 Acts V. 20 
 RIatthevv xvi. 18 
 
 1 Thessalonians iv. 9 
 John XX. 11—13 . 
 Job XXV. 5 
 Exodus xxviii. 34. 35 
 1 Peter ii. 17 
 Hebrews x. 23 
 Matthew ix, 37, 38 , 
 
 Vols. 
 
 5 
 
 1 
 
 1 
 
 1 
 
 10 
 
 36 
 
 21 
 
 32 
 
 25 
 
 30 
 
 38 
 
 38 
 
 36 
 
 Nos 
 
 138 
 
 4 
 
 8 
 
 7 
 
 274 
 
 904 
 
 550 
 
 801 
 
 640 
 
 761 
 
 975 
 
 975 
 
 906 
 
 40 1,009 
 10 272 
 6 152 
 
 8 224 
 
 9 235 
 1 477—8 
 39 995 
 
 44 
 
 302 
 
 335 
 
 740 
 
 1,030 
 
 13 
 
 81 
 441 
 444 
 445 
 465 
 466 
 854 
 299 
 
 1,059 
 424 
 726 
 767 
 866 
 976 
 17 
 239 
 263 
 
 1,050 
 683 
 759 
 773 
 781 
 796 
 462 
 548 
 
 Preachers' Names. 
 Beames, T. . 
 
 Beamish, H. H. 
 
 Texts. 
 Luke XV. 18—20 
 Daniel xii. 9, 10 
 
 Beaumont, Dr 
 
 Bekher, J. 
 Belfrage, Dr. 
 
 Bennett, Dr. 
 
 Beresford, M 
 Berry, Mr. 
 Best, T. 
 
 Bethell. Bp. 
 Bickersteth, E 
 
 Binney, T. 
 
 33 
 
 Vols. 
 
 33 
 
 , 34 
 
 f 14 
 
 1 Corinthians xiv. 19 J jg 
 
 ix. 11 
 
 Galatians ii. 2 
 Colossians iii. 1 
 Acts ii. 22, 23 
 Psalm Ixxviii. 2—7 
 Isaiah ix. 6 . 
 Luke i. 80 
 
 2 Kings ii. 3 . 
 1 Peter ii. 24 . 
 Revelation iii. 22 . 
 Psalm ex. 3 . 
 Romans ii. 21 
 Mark x. 21 . 
 Isaiah xlviii. 17 
 Isaiah xxv. 6 
 Titus ii. 11—13 
 Luke vi. 36 
 Proverbs iii. 27 
 Numbers xxiii. 10 . 
 
 1 Corinthians xv. 35 
 Leviticus xix. 2 
 
 2 Corinthians iii. 5, 6 
 John xiii. 12 — 15 
 Romans viii. 18 
 Gulatians vi. 10 
 E'clesiastes ix. 10 . 
 
 1 Thessalonians iv. 8 
 
 2 Corinthians xi. 3 . 
 Psalm iv. 2 
 Galatians v. 22 
 Luke xxiv. 45 
 Psalm Ixviii. 5 
 Romans iii. 24 
 
 1 Cor. XV. 57, 58 . 
 
 2 Cor. xiii. 2 . 
 Psalm Ixvii. 1, 2 . 
 2Thijssaloni.ms iii. 5 
 1 Kings XX. 17 
 Hebrews xii. 18—29 
 Address on t lieTimes 
 Jeremiah viii. 20 
 Hosea ix. 7 . 
 Philippians i. 27 
 Hebrews xi. 30 
 1 Peter iii. 8 
 Acts xix. 31 
 Isaiah liii. 11 
 
 Nos 
 827 
 872 
 388 
 394 
 831 
 994 
 
 13 
 
 349 
 
 24 
 
 616 
 
 26 
 
 671 
 
 4 
 
 m 
 
 14 
 
 36!V 
 
 5 
 
 136 
 
 11 
 
 304 
 
 12 
 
 319 
 
 12 
 
 323 
 
 13 
 
 355 
 
 16 
 
 421 
 
 1 
 
 16 
 
 37 
 
 942 
 
 4 
 
 92 
 
 4 
 
 116 
 
 6 
 
 169 
 
 14 
 
 375 
 
 15 
 
 400 
 
 23 
 
 580 
 
 24 
 
 606 
 
 28 
 
 715 
 
 34 
 
 848 
 
 37 
 
 948 
 
 35 
 
 883 
 
 5 
 
 124 
 
 9 
 
 248 
 
 2 
 170 
 206 
 83 
 409 
 414 
 495 
 747 
 ,086 
 354 
 375 
 405 
 523 
 613 
 651 
 755 
 814 
 2F 
 
GBNBRAL INDEX. 
 
 Prea> hers' Names. 
 Binnev, T. 
 
 Birch, Dr. 
 Birchall.J. 
 Birrell, C. R, 
 Birt C. 
 Bin, J. 
 
 Black, R. 
 Blackburn, J 
 
 1 5 lorn field, Bp 
 
 l'.lundell,J. 
 Blunt, H, 
 
 Booker, Dr. 
 Borrows, VV 
 
 Bowers, J. 
 Bradley, C. 
 
 Text?. 
 
 Hebrews xii. 4 
 Bsalm cxlvi. 4 
 Isaiah xiii. 21 
 Jeremiah v. 31 
 
 1 Timothy ii. 1, 2 . 
 Matthew xxii. 31, 32 
 Genesis iii. 8, 9 
 Josliua xxiv. 15 
 Jereiiiiali xvii. 9 
 Acts vi. 4 
 John xvii. 17 , 
 Matthew xviii. 20 . 
 Epiiesians ii. 22 
 Matthew vii. 13, 14 
 Galaliansi. 23 
 John V. 7 
 Romans xvi. 7 
 Exodus XXXV. 21 
 
 2 Kings vii. 9 
 Exodus xxxiv. 22 . 
 Revelation i. 8 
 Mark xiii. 35, 36 . 
 Psalm xii. 6 
 Ezekiel xxix. 15 
 Proverbs iv. 18 
 Phillppians ii. 5 — 8 
 
 1 Timothy iii. 16 
 2Coiinlhiansv. 7 . 
 Romans viii. 26 
 Hebrews x. 25 
 Ezekiel xiv. 12, 13 . 
 Lfvilicus xxvi. 2 
 ITimothviv. 12—14 
 John iv. 24 . 
 Acts XX. 28 
 
 2 Timothy iii. 16, 17 
 Romans X. 10 
 
 1 Peter ii. 13 
 
 1 Cor. xiii. 1, 2 
 
 2 Timothy iii. 16, 17 
 1 Cor. i. 23, 24 
 Jeiemiah xxxi. 34 . 
 liomans x. 13 — 15 . 
 I'salm ix. 10 . 
 Matthew xxi. 43 . 
 
 xii. 20 
 
 John iv. 10 
 
 xvii. 17 
 
 1 Samuel iii. 13 
 Psalmlvi.8 . 
 Matthew xxi. 16 
 
 2 Corinthians iii. 6 . 
 Ecch'siastes xii. 2 . 
 Euke viii. 11 — 15 . 
 
 Reveliitio.ixiv. 13 . 
 1 Jolin iv. 16 
 Luke xiv. 22 . 
 (icnt'sis ii. 3 
 Joshua XX. 6 . 
 Luke X. 2 
 Galatians v. 24 
 Mark xii. 12 
 Job xiv. 14 . 
 Kzekiel ix. 14 . 
 1 Clor. i. 23, 24 
 Eiike XV. 10 . 
 (ienosis xxxii. 10 . 
 Psabn xiii. 1 
 
 lxiii.7, 8 
 
 1 Samuel xxx. 18 
 Psalm ixxiii. 23, 
 
 xci. 1 
 
 cvi. 4,5 
 
 Deuteronomy xv. 11 
 1 Tlicssaloniatis i. 1 
 Hebrews xiii. 11 — 13 
 Genesis iv. 3 — 5 
 Acts xxvi. 28, 29 . 
 
 24 
 
 Vols. 
 
 39 
 
 40 
 
 40 
 
 41 
 
 41 
 
 42 
 
 22 
 
 26 
 
 28 
 
 7 
 
 9 
 
 10 
 
 10 
 
 1 
 
 2 
 
 2 
 
 4 
 
 4 
 
 7 
 
 9 
 
 16 
 
 19.. 
 
 20 
 
 38 
 
 2 
 
 4 
 
 Nos 
 
 987 
 
 1,005 
 
 1,018 
 
 1,037 
 
 1,041 
 
 1,074 
 
 572 
 
 665 
 
 723 
 
 174 
 
 245 
 
 268 
 
 276 
 
 20 
 
 41 
 
 35 
 
 101 
 
 Bradley, C. 
 Rradshaw.T. 
 
 241 
 423 
 482-3 
 517 
 974 
 44 
 113 
 142 
 210 
 294 
 301 
 346 
 353 
 359 
 415 
 418 
 433 
 459 
 460 
 465 
 492 
 549 
 582 
 750 
 667 
 432 
 462 
 554 
 555 
 798 
 460 
 6 
 131 
 228 
 645 
 646 
 647 
 666 
 718 
 745 
 785 
 964 
 1,015 
 1.063 
 1,089 
 515 
 675 
 369 
 639 
 683 
 773 
 807 
 845 
 958 
 966 
 997 
 1,009 
 1.016 
 1,031 
 1,075 
 
 (Outline) 
 
 lirandram, A. 
 Riidges, C. 
 Bridge, S. 
 
 Biidge, T. F.ll. . 
 Bright, J. H. 
 Broad foot, W. 
 
 Brodriik, VV.'j. '. 
 Bromley, J. . 
 Brown,Dr.J.(Edin.) 
 
 15rown,Dr.J.R.(Lun 
 Brown, W. . 
 Brunton, Dr. 
 Budd.Il. . 
 
 20 
 
 Bul],E 
 
 Bunting, W. M. 
 
 Buidcr, G. . 
 ]?urder. Dr. II. F. 
 
 Burder, S. 
 Burgess, R. 
 Burnet, Dr. 
 
 Burnet, J. 
 
 Bush, J. 
 Bushnell, J. 
 Campbell, Dr. 
 
 TeKf9. 
 I\Iatthew xxiv. 44 
 Matthew xviii. 20 
 lJohni.7 
 Actsii. 1—11 . 
 Isaiah xxxii. 8 
 Address to Clergy 
 Isaiah xiii. 3 
 Romans xiii. 11 
 Revelation iii. 2,3 
 John xvii. 3 
 1 Corintliians vi 
 Philemon iii. 10 
 Job v. 26 
 Hosea iv. 6 
 Isaiah xl.6 — 3 
 G'ilaiians vi. 6 
 Psalm ii. 8 
 Acts xiv. 17 . 
 Luke i. 5—25 . 
 .)C;harge 
 
 Philippians i. 21 
 
 Romans viii. 6 
 2Coiinthiansv. 20 
 
 Proverbs xxii. 6 
 
 Matthew iii. 17 
 
 Psalm cxxxiii. 1,2 
 
 Luke X. 37. . 
 
 John xvi. 37 . 
 
 Romans i. 14. 
 
 Colossians iii. 4 
 
 Hebrews iv. 14 
 
 lAIark vi. 6 
 
 Judges v. 12—23 
 
 JohiTviii.51 . 
 
 Romans viii. 2 
 
 1 Peter iii. 15 
 
 Philippians iii. 21 . 
 
 Mark V. 36 . 
 
 1 Peter i. 19 . 
 
 Romans v. 1 — 6 
 
 Psalm cxvi. 15 
 
 1 Thessalonians iv. 1 
 
 Acts XV. 9 
 
 1 Cor. XV. 29—32 . 
 Genesis iii. 17—19 . 
 Revelation xxii. 17 . 
 Genesis xlviii. 21 . 
 Proverbs xi. 30 
 Exodus XX. 8 
 Ecclesiastes vii. 29 
 John V. 17, 18 
 Psalm xxiii. 4 
 .Teremiah xxiii. 5, 6 
 
 2 Timothy i. 13 
 
 2 Corinthians iv. 5 . 
 Luke xy. 32 
 1 John iv. 11 
 Matthew xiv. 24— 27 
 Romans iii. 31 
 Revelation vii. 9, 10 
 
 1 Corinthians i. 21 . 
 Revelation xxii. 17 
 Psalm xcvii. 1 
 
 2 Thessalonians iii. 1 
 2 Peter i. 10 
 Psalm cxix. 80 
 Romans xiii. 11 
 Romans iv. 17 
 
 2 Peter iii. 11 
 Revelation i. 6 
 Isaiah Ixiv. 6 
 Amos iv. 12 . 
 John iii. 19 . 
 1 Corintliians xv. 20 
 Philippians iv. 8. . 
 1 Corinthians xii. 31 
 Matthew xxii. 40 . 
 1 Curinthians xiii. 8. 
 Matt.xxii.il— 13 . 
 
 42 l,f 
 10 
 14 
 18 
 
 7 
 30 
 39 
 
 261 
 
 377 
 476 
 178 
 764 
 983 
 
 40 1.033 
 
 41 1,064 
 38 972 
 
 612 
 11 
 250 
 914 
 270 
 314 
 386 
 510 
 693 
 521 
 237 
 6^4 
 243 
 263 
 310 
 753 
 902 
 440 
 56 
 70 
 172 
 282 
 322 
 
 21 . . 533-4 
 25 643 
 
 786 
 821 
 287 
 619, 
 722 
 733 
 500 
 9 
 115 
 197 
 218 
 361 
 378 
 418 
 511 
 8 
 346 
 795 
 848 
 752 
 794 
 867 
 1,045 
 216 
 234 
 323 
 331 
 338 
 403 
 498 
 708 
 899 
 780 
 
 40 1,029 
 40 1,031 
 13 359 
 
 '>5 
 
 647 
 
 26 
 
 664 
 
 28 
 
 706 
 
 2 
 
 43 
 
 6 
 
 159 
 
 7 
 
 1.94 
 
 28 
 
 709 
 
 11 
 
 292 
 
OBKBBAli ZKDBX. 
 
 I'reAclicrs' Nam**. 
 Campbell, Dr. 
 
 Chalmers, D 
 
 Champneys, W.W. 
 
 Charlton, W.IL . 
 Chesnult, G. 
 Christmas, IL 
 Clarke, Dr. Adam 
 
 Clayton, G. 
 
 Text*. 
 Job xiv. 19 . 
 Obadiah 17 . 
 2 Corinthians V. 21 . 
 Actsxxvi, 17, 18 , 
 Romans x, 15 
 John iii. 35 
 Luke xvii. 7 — 10 . 
 Romans xiv. 8 
 Luke vii. 40—43 . 
 Revelation ii, 18—28 
 2 Corintliians v, 10 
 Psalm cxxvL 5, 6 . 
 Psalm ixxiii, 26 . 17 456 
 .lob xxxiv. 21,22 . 37 949 
 Proverbs xiii. 22 . 3 65 
 
 1 Timoihy iii. 15 . 5 119 
 Matthew xxii. 29 . 36 909 
 Psalm xxxiv. 8 . 1 27 
 
 2 Corinthians ix. 15 2 34 
 Daniel vii. 13, 14 . 12 335 
 2 Kings v. 2, 3 . 13 351 
 Genesis xlviii 15, 16 13 365 
 Psalm IxxL 7 , 14 388 
 
 1 Coiintliiuns xii. 31 18 477 
 Matthew xv. 32 . 1 18 
 Psaim cxxxvii. 5, 6 2 31 
 Jeremiah vi. 16 . 8 215 
 Psalm xix. 11 . 8 217 
 Matthew vii. 11 . 14. .381-2 
 
 2 Timothy i. 10 . 14.. 384-5 
 Romans i. 14 . 14 387 
 1 Peter iv. 18 . 14 389 
 Hebrews xi. 4 . 16 427 
 Lukexviii. 8 . 17 437 
 Theol. Lecture . 18 478 
 
 ViAi. Nos. I Preacfiery Name!. 
 
 367 Clayton, G. 
 
 2 Peter iii. 4 
 
 2 Corinthians iv. 2 . 
 
 Matthew xv. 32 
 
 Address 
 
 Romans x. 4 
 
 Revelation xxii. 11 
 
 2 Timothy ii. 2 
 
 2 Corinthians iv. 2 . 
 
 Matthew xii. 31, 32 
 
 Geolog. Lecture 
 
 Romans ix. 1 — 5 
 Titus ii. 10 
 Matthew vi. 22 
 Galatians vi. 10 
 
 1 John iv. 16 
 
 1 Samuel xvii. 29 . 
 
 Philippians iv. 4, 5 
 
 1 Corinthians xv. 20 
 
 Zechariah iv. 7 
 
 Isaiah i. 9 
 
 1 Timothy vi. 6 
 
 i Corinthians iv. 4 . 
 
 Psalm ciii. 3 
 
 Kzekiel xxxiii. 13, 14 
 
 Jude 3. 
 
 Acts xxvi. 9 
 
 1 Timothy ii. 3—6 . 
 Ephesians iv. 4 — 6 
 Luke ii. 14 
 
 x.25— 28 
 
 Mattiiew vi. .33, 34 
 
 2 Timothy iv. 6— 8 . 
 Mattiiew XXV. 40 . 
 Hebrews vi. 18 
 Psalm cxviii. 25 
 Ordinaf. Address . 
 Titus iii. 1,2 . 
 Proverbs iv. 7 
 Genesis iii. 24 
 Joshua i. 5 . 
 Isaiah xxvi. 1 
 
 Clayton, J, Jun. 
 
 Clementson, J. 
 
 Cole, H. 
 
 Collison, J. 
 
 Texts. 
 
 John xiv. 23 
 Funeral Address . 
 1 Cor. XV. 13—15 . 
 Proverbs viii. 15, 16 . 
 Titus ii. 14 
 Isaiah xl. 2 . 
 Luke vi, 39 . 
 1 Peter v. 4 , 
 Funeral Address 
 Zechariah vii. 11, 12 
 Hebrews xi. 13, 14 . 
 Romans vi. 18 
 Colossians iv. 5 
 Matthew vi. 13 
 
 1 Kings xix. 3 
 Numbers xxiv. 5 
 
 2 Timothy iv. 7, 8 . 
 Isaiah Iii. 14, 15 . 
 Isaiah iii. I — 3 
 Matthew x. 29—31 
 Daniel ix. 20—23 . 
 Joshua i. 9 . 
 
 2 Samuel ix. 1 
 Zechariah i. 5 
 1 John iii. 5 
 Jeremiah ix. 21 
 Revelation vi. 2 
 Funeral Address 
 Psalm XXXV. 14 
 Matthew xxvii. 29 . 
 Proverbs xiii. 17 
 Ecclesiastesiv. 2 
 Acts XV. 36 . 
 Job. i. 16 
 Jeremiah vi. 16 
 Isaiah lx.8 . 
 John iii. 29 . 
 Proverbs xi. 25 
 lJohniv.16 . 
 Psalm cxix. 94 
 Micah vi. 8 
 
 1 Chronicles xxix. 5 
 Ecclesiastes xi. 1 
 Psalm xcvii. Id, 11 
 
 2 Corinthians i,3— 7 
 Amos viiL 11, 12 , 
 
 1 Corinthians L 21 . 
 Acts xii. 21—24 . 
 Eera vi. 3 
 
 John vi. 46 . 
 Colossians i. 27 
 Matthew iv. 18—22 
 Proverbs iii. 33 
 
 xxvii. 19 . 
 
 Acts xvii. 11 
 Mark vii. 34 . 
 Psalm cxxvii. 3 
 
 ii. 8 . 
 
 Colossians i. 28 
 John xix. 38 
 
 2 Kings xiii. 14 
 Philippians i. 18 
 
 1 Corintiiians iii. 11 
 1 Peter ii. 7 
 Salters'HallAildress 
 Psalm cxxxvii. 3 
 Luke xix. 41 — 44 . 
 Hebrews ix. 27, 28 . 
 Malachi ii. 13— 15 . 
 
 1 Corinthians i. 10 . 
 
 2 Corintiiians v. 6 — 9 
 2Timolhyi. 12 
 James i. 25 
 
 1 Corinthians iii. II 
 IPeteri. 8, 9 
 John x. 27 
 Romans xii. 2 
 Luke xxiv. 25 
 Hosea ii, v. 7 
 
 Voli. 
 
 11 
 
 13 
 
 14 
 
 15 
 
 17 
 19 
 19 
 22 
 22 
 23 
 30 
 32 
 
 I 
 
 3 
 
 4 
 
 5 
 
 5 
 
 6 
 
 9 
 12 
 12 
 12 
 13 
 14 
 15 
 15 
 18 
 
 N08. 
 
 307 
 360 
 374 
 397 
 451 
 487 
 497 
 563 
 575 
 583 
 754 
 823 
 2 
 75 
 95 
 121 
 130 
 157 
 231 
 318 
 319 
 326 
 353 
 366 
 392 
 395 
 460 
 
 22 566 
 
 22 571 
 
 33 
 
 33 
 
 33 
 
 34 
 
 833 
 837 
 859 
 
 35 882 
 
 36 901 
 
 36 920 
 
 37 927 
 
 41 1,041 
 
 42 1,074 
 5 124 
 
 13 352 
 36 916 
 22 556 
 34 864 
 
 865 
 877 
 
 42 1,080 
 41 1,058 
 
 41 1,064 
 
 42 1,068 
 42 1,075 
 
 30 
 31 
 
 5 
 38 
 
 1 3 
 
 3 61—2 
 
 4 108 
 
 770 
 789 
 128 
 9.53 
 
 5 
 
 6 
 
 8 
 
 9 
 
 9 
 15 
 18 
 19 
 29 
 29 
 31 
 31 
 32 
 27 
 
 27 688 
 17 442 
 34 866—7 
 22 563 
 26 6.55 
 26 €78 
 
 142 
 150 
 206 
 24Q 
 247 
 405 
 463 
 500 
 744 
 752 
 777 
 789 
 803 
 681 
 
GENERAL INDEX. 
 
 Preachers' Namer. 
 Cooper, J. R. 
 
 Cooper, M. . 
 
 Cooper, W. 11. 
 
 Cope, Dr. . . 
 
 Coplestnn, T>r 
 Coqueril, IM. 
 Cotton, Mr. 
 
 Cox, Dr. 
 
 Cox,.T. H. 
 Craig, E. 
 Cresswell, R. 
 Croly, J)r. 
 
 Crtimbie, Dr. 
 Crosby,.!. 
 Crosby, R. ^ . 
 Cnojsrnan, F. G. 
 
 Crossman, .T. F. 
 Crowther, S. 
 
 Cufle, T. 
 Cuiiiming, J. 
 
 Cunningliam, J. W 
 
 Curling, W. 
 
 Texts. 
 Isaiah xlvi. 1:3 
 Daniel x. 19 
 Luke xiv. 22 
 Is;)iab Ixiv. 6 
 Jonah iy. 9 — 11 
 Esther iv. 14 
 Matthew xxiii. 8 
 P^xodns XX. 13 
 Numbers x. 35, 36 . 
 Johniii.14, 15 
 
 xvi.24 
 
 Acts XX. 20, 21 
 Numbers xiii. 27 — 30 
 •lerL'tniali xx. 9 
 2 Orintl)ians viii. 5 
 Liikexii. 19, 20 
 Malt, xxvii. 50 — 54 
 Deuteronomy V. 29 . 
 1 Kings xiv. 13 
 Romans iii. 4 
 1 Corinthians x. 12 
 Luke xv. 10 
 Romans xvi, 10 
 Hebrews x.4 — 10 . 
 Exodus XX. 4—6 . 
 Funeral Adjiess. . 
 IsaiaU V. 11, 12 . 
 IJohn iii. 9 
 Jolin xxi. 22 
 Genesis i. 1 . 
 
 Galatians vi. 10 
 Luke ill. 9 
 Genesis vi. 17 
 Luke xvi. 1 
 Jeremiah li. 10 
 Romans xiii. 1 
 Onlination Address 
 John V. 39 . 
 Ephesians v. 1,2 . 
 Matthew,xiv.28— 31 
 Psalm lxxx.8— 12 . 
 Epiiesiarjs i. 22, 23 . 
 Malachi iv. 2 
 
 Lecture on Tradition 
 Jeremiah 1. 14 
 1 Samuel iv. 13 
 Zet hariah iv. 6 
 I'salm xlvi. 4 
 Genesis ii. 7 
 Mark xii. 32 
 Hebrews i. 1,2 
 John xvii. 17 
 
 John iii. 29 
 Isaiah liv. 5 
 2 Peter iii. 16 
 
 Isaiah viii. 20 
 Ezekifl xxxiii. 11 
 Psalm lxxxv.6 
 Acts XX. 27 . 
 Mark X. 14 . 
 1 Timotliy iv. 6 
 The Cat' olicChurcl 
 Psalm cxix. 9 
 John xii. 31,32 
 Matthew vi. 33 
 Proveibs xxii. 2 
 Genesis xviii. 25 
 Psalm Ix. 4 
 I'salm cxxxv. 15- 
 Matihew viii. 11 
 Galalians v. 22 
 Matthew viii. 17 
 Pioverbsiv. 18 
 
 iv.7 
 
 1 Timothy ii. 1,2 
 
 20 
 
 ols. 
 
 Nos. 
 
 13 
 
 357 
 
 20 
 
 517 
 
 34 
 
 85(; : 
 
 34 
 
 857 
 
 5 
 
 124 
 
 9 
 
 230 
 
 10 
 
 285 
 
 14 
 
 371 
 
 26 
 
 668 
 
 26 
 
 670 
 
 28 
 
 725 
 
 30 
 
 771 
 
 33 
 
 838 
 
 40 
 
 1,005 
 
 42 
 
 1.069 
 
 
 
 
 
 11 
 
 306 
 
 'P 
 
 845 
 
 1 
 
 5 
 
 3 
 
 86 
 
 4 
 
 115 
 
 7 
 
 177 
 
 7 
 
 1,99 
 
 16 
 
 416 
 
 29 
 
 744 
 
 32 
 
 809 
 
 3 
 
 71 
 
 17 
 
 451 
 
 38 
 
 965 
 
 1 
 
 3 
 
 15 
 
 391 
 
 28 
 
 716 
 
 30 
 
 771 
 
 36 
 
 910 
 
 37 
 
 
 13 
 
 356 
 
 1 
 
 24 
 
 8 
 
 219 
 
 14 
 
 373 
 
 24 
 
 609 
 
 35 
 
 893 
 
 2 
 
 32 
 
 13 
 
 344 
 
 41 
 
 1.047 
 
 26 
 
 660 
 
 30 
 
 767 
 
 35 
 
 885 
 
 35 
 
 886 
 
 36 
 
 911 
 
 36 
 
 913 
 
 36 
 
 914 
 
 36 
 
 918 
 
 .36 
 
 924 
 
 36 
 
 925 
 
 37 
 
 927 
 
 37 
 
 ,928 
 
 37 
 
 .935 
 
 37 
 
 942 
 
 37 
 
 944 
 
 37 
 
 .950 
 
 39 
 
 979 
 
 40 
 
 1.011 
 
 41 
 
 1.045 
 
 41 
 
 1,049 
 
 42 
 
 1,056 
 
 42 
 
 1081 
 
 1 
 
 4 
 
 
 145 
 
 6 
 
 156 
 
 8 
 
 225 
 
 17 
 
 452 
 
 20 .523-4 1 
 
 23 
 
 58& 
 
 30 
 
 767 
 
 23 
 
 584 
 
 23 
 
 603 
 
 29 
 
 743 
 
 30 
 
 774 
 
 Pftachors" NamoK. Texts. 
 
 Vols. 
 
 Nos. 
 
 Curling, W. . 
 
 . Psalm xxxix. 5 
 
 31 
 
 775 
 
 
 
 31 
 32 
 
 792 
 
 802 
 
 
 . Matthew v. 16 
 
 
 . Lukexxiv.5 
 
 32 
 
 •816 
 
 
 
 . Proverbs iii. 6 
 
 34 
 
 853 
 
 
 . .Tames i. 27 
 
 34 
 
 855 
 
 
 . Ezra ix. 13.14. 
 
 36 
 
 910 
 
 
 , Luke xviii. 9—15 . 
 
 39 
 
 982 
 
 
 . Luke ix. 54, 55 
 
 40 
 
 1,026 
 
 
 . Jude3 . 
 
 42 
 
 1,076 
 
 Curwen.S. 
 
 . Matthew vi. 22 
 
 2 
 
 32 
 
 
 . Daniel vi. 21-23 . 
 
 2 
 
 60 
 
 
 . Job xiv. 14 . 
 
 33 
 
 835 
 
 Dale.T. 
 
 . 2 Corinthians, viii.') 
 
 12 
 
 318 
 
 
 . Galatiansvi. 10 
 
 13 
 
 350 
 
 
 . Romans xiv. 7.8 
 
 15 
 
 392 
 
 
 
 . lJohnv.9 . 
 
 17 
 
 449 
 
 „_ ; 
 
 . Proy.x.2 
 
 20 
 
 518 
 
 
 . Daniel vi. 5 . 
 
 20 
 
 522 
 
 ^ ■_ : _ 
 
 Matthew vi. 16 
 
 21 
 
 532 
 
 ''. ;,; . ; .. 
 
 . I'salm cxxvi. 6 
 
 21 
 
 547 
 
 
 . — ■ — ^xliii. 5 
 
 24 
 
 609 
 
 ■; ■ 
 
 . Romans vi. 11 
 
 26 
 
 655 
 
 
 
 . vi. 10 
 
 28 
 
 705 
 
 
 . Matthew xii. 30 
 
 29 
 
 729 
 
 
 
 . lPeterii.7 
 
 29 
 
 750 
 
 
 
 . Numbers xxiii. 20 . 
 
 30 
 
 759 
 
 
 
 . .Toliniv.36 . 
 
 30 
 
 763 
 
 
 
 . Job xiv. 10 . 
 
 30 
 
 772 
 
 
 
 . Acts iv. 12 
 
 31 
 
 778 
 
 
 . Proverbs viii. 35 
 
 31 
 
 786 
 
 
 . 2 Samuel xxii. 31 . 
 
 31 
 
 792 
 
 
 
 . Psalm d. 6 
 
 32 
 
 800 
 
 
 . . Romans xii. 1 . 
 
 32 
 
 801 
 
 HI. . 
 
 .- .. 2Timofhyiii.l5 . 
 
 32 
 
 812 
 
 81. . 
 
 . -. Romans xii. 6— 8 . 
 
 33 
 
 836 
 
 — ^>r. , 
 
 ; .Psalmcxii.2 
 
 34 
 
 858 
 
 
 . Johnxix.27 
 
 34 
 
 871 
 
 
 : . 1 Cor. xiv. 15 
 
 35 
 
 895 
 
 ._ , . 
 
 . . Titus ii. 6 
 
 36 
 
 919 
 
 
 . Matthew xxi. 16 
 
 37 
 
 931 
 
 
 . 1 John V. 12 . 
 
 37 
 
 938 
 
 
 . Psalmcxlix.4 
 
 37 
 
 945 
 
 
 . John xiv. 27 . 
 
 38 
 
 952 
 
 
 . Proverbs xi. 24 
 
 38 
 
 971 
 
 
 . 1 Corinthians ii. 2 . 
 . Acts ii. 47 
 
 
 984 
 
 
 39 
 
 990 
 
 . 
 
 . Psalm cxi. 10 
 
 39 
 
 998 
 
 
 
 . Matthew vi. 34 
 
 40 
 
 1,014 
 
 , 
 
 . Psalmxcv.6,7 
 
 40 
 
 1,021 
 
 
 
 . Proverbs viii. 36 
 
 41 
 
 1,035 
 
 
 
 . Romans viii. 14 
 
 42 
 
 1,068 
 
 
 . Colossians ii. 5. 
 
 42 
 
 1,091 
 
 Dalton, W. 
 
 . Revelation xix. 1—9 
 
 17 
 
 450 
 
 
 . John iv. 10 
 
 19 
 
 503 
 
 Davies,C.N. 
 
 . Ezekielxviii.4 
 
 36 
 
 924 
 
 Davies,J.(Ch 
 
 ches.) Genesis i. 2 
 
 19 
 
 487 
 
 
 . Mark viii. 1,2 
 
 20.. 511-12 
 
 Davies,J.([I 
 
 ireCt.) Malachi iii. 17 
 
 1 
 
 28 
 
 
 . Hebrews xiii 17 
 
 6 
 
 165 
 
 Davi^.J.(Cov 
 
 itry). Lukexv.20 . 
 
 4 
 
 106 
 
 Davis, J. J. 
 
 . Numbers xxiii. 10 . 
 
 11 
 
 297 
 
 Dawson. W. 
 
 . Galatiansvi. 7, 8 . 
 
 23 
 
 579 
 
 
 . Matthew xvi. 26, 27. 
 
 25 
 
 630 
 
 
 . P.salmcxiiv.11,12 . 
 
 26 
 
 663 
 
 
 . John iii. 16 
 
 27 
 
 691 
 
 
 . Acts xiii. 38. 39 
 
 29 
 
 738 
 
 
 . Luke xii. 47. . 
 
 31 
 
 793 
 
 Dealtry, Dr. 
 
 . Psalm Ixxviii. 5—7 . 
 
 8 
 
 202 
 
 
 . IThessalonians v. 21 
 
 21 
 
 549 
 
 
 . 1 Samuel ii. 30 
 
 29 
 
 739 
 
 
 . Exodusxxxiv. 6, 7 . 
 
 32 
 
 805 
 
 
 . Acts xvi. 14, 15 
 
 33 
 
 826 
 
 
 . 2 Corinthians iv.7 . 
 
 42 
 
 1,088 
 
 Dee ring, W. 
 
 . John iii. 3 
 
 13 
 
 359 
 
 Dehon.Dr. 
 
 . Proverbs vii. 7 
 
 2 
 
 46 
 
 Delafitte, II. 
 
 . 2 Corinthians iii. 7 . 
 
 1 
 
 23 
 
 Delaney.D. 
 
 . 2 Samuel xiv. 14 . 
 
 33 
 
 830 
 
 Dcnham,J.F 
 
 . Jeremiah xvii. 9. 
 
 13 
 
 357 
 
GENERAL INDEX. 
 
 P.ea<beiV Naiut-s. 
 
 Texts. 
 
 Vole. 
 
 Denham, J. F. . 
 
 1 Corinthians .X. 31 . 
 
 13 
 
 
 Malthe^yx.•28. 
 
 13 
 
 
 Isaiah vi. 3. 
 
 17 
 
 
 Psalm l.xii. 11 . 
 li.lO— 12 . 
 
 26 
 38 
 
 
 
 Ro3ians ii. 14, 15 
 Psalmcxviii.22,23. 
 
 38 
 34 
 
 Denison.Bp. 
 
 Dillon, Dr. . 
 
 Ephesiansii. 18 
 
 1 
 
 
 Piiilemoni. 27 
 
 2 
 
 
 Romans XV. 21 
 
 3 
 
 
 Psalm Ixxxix. 15 
 
 4 
 
 
 
 Hebrews V. 12 
 
 4 
 
 
 1 Corinthians ix. Id . 
 
 5 
 
 
 Hebrews xii. 23 
 
 7 
 
 
 Luke XV. 20 . 
 
 9 
 
 
 xxii. 60—62 . 
 
 10 
 
 
 x.36,37 
 
 13 
 
 
 xvi. 9 . 
 
 13 
 
 
 Johnxvi. 13 . 
 
 15 
 
 
 Est her iv. 14 . 
 
 15 
 
 
 Galatiansii.5 
 
 20 
 
 ^a . . 
 
 ;2.S3muelxii.22,23 . 
 
 23 
 
 
 John XX. 26— 29 . 
 
 23 
 
 
 2 Corinthians ix. 13 . 
 
 24 
 
 
 1 Corinthians XV.53. 
 
 25 
 
 
 2Timothyii.8 
 
 26 
 
 
 2Chroniclesvi.40,41 
 
 -27 
 
 
 Isaiah xlvi. 4 . 
 
 27 
 
 
 IJohr.iii. 10 . 
 
 28 
 
 
 Mark v.l 1—20 
 
 29 
 
 
 Jonah iv. 9 . 
 
 30 
 
 
 1 Corinthians i. 25 . 
 
 30 
 
 
 Luke xi. 1. 
 
 31 
 
 
 James iv. 14 . 
 
 31 
 
 
 ] Corinthians vi. 5. . 
 
 31 
 
 
 Isaiah xlv. 14 . 
 
 32 
 
 
 Exodus xxix. 6 
 
 33 
 
 
 Psalm cxlv.l 
 
 3 
 
 Dixon, J. 
 
 Revelations xxi. 6 . 
 
 1 
 
 Dixon. Jas.(Wesl.) 
 
 Romans iv. 13 
 
 10 
 
 
 Matthew xii. 30 
 
 11 
 
 
 Acts xxviii. 23, 24 . 
 
 24 
 
 
 Ex. xxxiv. 29—35 . 
 
 37 
 
 Dobson,J.P." 
 
 Genesis v. 28, 29 
 
 8 
 
 Dodsvvorth, W. . 
 
 Acts XX. 7 
 
 23 
 
 
 Romans xv. 29 
 
 24 
 
 
 1 Cor. iii. 21-23 . 
 
 25 
 
 
 
 Johniii. 12 
 Matthew xxviii. 19 . 
 
 28 
 31 
 
 
 
 
 James v. 7 
 Luke yi. 19 . 
 Galaiians vi. 8 
 
 31 
 
 39 
 26 
 
 
 Dorman^W. H. . 
 
 Driscoll,C. 
 
 Romans viii. 16 
 
 27 
 
 Drumniond,D.K.T. 
 
 Luke XV. 2 
 
 42 
 
 Duff, Dr. 
 
 Psal.jii.8 
 
 28 
 
 
 
 Isaiah -xliv. 9—20 . 
 
 35 
 
 Durham" W. ' ! 
 
 Daniel ix. 26 . 
 
 12 
 
 East,T. 
 
 James i. 15 
 
 7 
 
 Eccles,VV. . 
 
 Romans viii. 15 
 
 1 
 
 Eden, R. 
 
 1 Corinthians XV. 34. 
 
 34 
 
 Edgar, Professor . 
 
 2Kingsiv. 40 . 
 
 17 
 
 Edgell,E.W. 
 
 Matthew V. 7 . 
 
 27 
 
 Edmonds. C. 
 
 John xvi. 7— 12 
 
 7 
 
 EdouartA.G. 
 
 Lukexiii. 5 
 
 38 
 
 Edwards, 11. 
 
 Proveibsxxii. 6 
 
 1 
 
 Eland. G.E. 
 
 Luke XV. 5 
 
 36 
 
 Ellaby.F. . 
 
 2 Samuel xiv. 14 
 
 5 
 
 
 Ruth i. 16, 17 . 
 
 6 
 
 
 Psilmxxxix.4 
 
 7 
 
 Eiy,T. ; : 
 
 Ronians viii. 31,39 . 
 
 8 
 
 lintwistle, J. 
 
 Ordination Charge . 
 
 15 
 
 Evans, G.S. 
 
 Jude3 - . 
 
 7 
 
 Evans, J. 11. . 
 
 John xiv. V\ 17 . 
 
 16 
 
 
 Philemon iii. 3. 
 
 20 
 
 
 Psalmxxiii4 . 
 
 20 
 
 
 2Corinthian5V.7 . 
 
 20 
 
 
 John xiv. 16, 17 
 
 20 
 
 
 Colossiansi.28,29 . 
 
 21 
 
 
 Psalm xii. 4 . 
 
 22 
 
 Noa. 
 364 
 365 
 435 
 654 
 954 
 971 
 872 
 6 
 38 
 79 
 90 
 103 
 143 
 182 
 233 
 2()7 
 342 
 355 
 402 
 408 
 525 
 589 
 602 
 620 
 634 
 654 
 683 
 699 
 721 
 741 
 756 
 765 
 779 
 787 
 794 
 803 
 831 
 836 
 78 
 269 
 293 
 621 
 939 
 203 
 600 
 626 
 635 
 713 
 779 
 7.96 
 988 
 677 
 682 
 1.072 
 714 
 885 
 320 
 181 
 26 
 868 
 452 
 700 
 184 
 956 
 2 
 914 
 137 
 158 
 188 
 226 
 404 
 187 
 426 
 502 
 512 
 519 
 521 
 541 
 557 
 
 Preaclicih' N 
 Evans, J.li. 
 
 Fletcher, A. 
 
 Fletcher, Dr. 
 
 For.ster, J. 
 
 Freniantie, W 
 Frost, A. 
 Fuller,A. 
 Galfon,J.L. 
 
 Garrard, Mr.' 
 Garwood, J. 
 
 Gibson, T. 
 
 Gilbert, C. 
 
 GilbcTt.P.P 
 
 Giles, W. 
 Gilley, M. 
 
 Texts. 
 
 Vol.. 
 
 Ko». 
 
 Job V. 17. 18 . 
 
 23 
 
 581 
 
 Psalm .xcvii. 10 
 
 24 
 
 612 
 
 Pliilippiansi.9, 10 . 
 
 24 
 
 627 
 
 1 Samuel ii. 2 
 
 26 
 
 667 
 
 Zechariali xiii. 1 
 
 27 
 
 690 
 
 1 Corinthians i. 25 . 
 
 28 
 
 708 
 
 Daniel iv. 37 . 
 
 30 
 
 759 
 
 1 Corinthians x. 12 . 
 
 31 
 
 790 
 
 Matthew xviii. 21, 22 
 
 33 
 
 844 
 
 Psaimcxix.9. 
 
 34 
 
 861 
 
 1 Coriiitbims vi. 19 . 
 
 34 
 
 867 
 
 Galatiansvi. 1 
 
 36 
 
 915 
 
 Psilmxx.xvii.37 . 
 
 36 
 
 918! 
 
 Ma. k xvi. 15 . 
 
 47 
 
 942 
 
 Psalmcvii. 7 . 
 
 38 
 
 962 
 
 Proverbs xv. 24 
 
 38 
 
 969 
 
 Genesis iii. 9 . 
 
 38 
 
 972 
 
 Matthew v. 14 
 
 38 
 
 974 
 
 Psalm ix.xi. 17 
 
 39 
 
 980 
 
 Ephesiansvi. 17 
 
 39 
 
 986 
 
 Philippiansiv. 18 . 
 
 40 
 
 1,007 
 
 Isai.ih Ix. 20 
 
 41 
 
 1,057 
 
 John viii. 12 . 
 
 42 
 
 1069 
 
 Isaiah xl. 11. . 
 
 4 
 
 107. 
 
 James v. 12 
 
 1 
 
 15» 
 
 lGoriQihiansi.l7 . 
 
 3 
 
 77, 
 
 Colossiansii.6 
 
 7 
 
 179 
 
 1 Peter V. 7 . 
 
 5 
 
 144 
 
 2Chron.xxxiii.l2 13 
 
 30 
 
 755 
 
 Johnxix.25— 27 . 
 
 12 
 
 333 
 
 Psalm xxi. 1 . 
 
 37 
 
 950 
 
 Acts xxvi.28 . 
 
 3 
 
 77 
 
 I\Iattli€wvi.24 
 
 5 
 
 139 
 
 Hebrews iii. 1 . 
 
 23 
 
 581 
 
 Matthew xi. 23—30. 
 
 25 
 
 630 
 
 lThess.ii.il, 12 . 
 
 30 
 
 754 
 
 Ecclesiastesii. 13 . 
 
 37 
 
 945 
 
 Matthew xxiv. 44 . 
 
 1 
 
 23 
 
 Acts ix. 11 
 
 2 
 
 49 
 
 Johnxvii. 3 
 
 40 
 
 1,027 
 
 2Thess.iii. 1 . 
 
 . 1 
 
 1 
 
 2Timothy ii. 19 
 
 3 
 
 65 
 
 Jobii. 10 
 
 3 
 
 69 
 
 Proverbs iv. 7 . 
 
 4 
 
 92 
 
 lJohniii.2,3 . 
 
 5 
 
 141 
 
 Hebrews xi. 7 . 
 
 8 
 
 208 
 
 1 Timothy v. 8 
 
 8 . 215,217 
 
 1 John V. 19 , 
 
 8 
 
 224 
 
 Colossiansiii.il 
 
 14 
 
 383 
 
 Daniel ii. 20, 21 
 
 15 
 
 393 
 
 Acts xjviv. 24, 25 . 
 
 15 
 
 399 
 
 2Thessaloniansiii. 1 
 
 17 
 
 454 
 
 Ju<le21 . 
 
 19 
 
 501 
 
 Philippiansii.5 
 
 21 
 
 529 
 
 Acts x. 44 
 
 22 
 
 559 
 
 Ephesiansii. 12 
 
 18 
 
 464 
 
 Hebiewsxiii. 17 
 
 20 
 
 508 
 
 1 Timothy ii. 1—3 . 
 
 21 
 
 538 
 
 2 Peter iii. 3 . 
 
 37 
 
 929 
 
 Proveibsxix.2 
 
 39 
 
 981 
 
 Luke xvi. 4 . 
 
 41 
 
 1,039 
 
 John iii. 33 . 
 
 40 
 
 1,028 
 
 Matthew xxii. 39,40 
 
 37 
 
 934 
 
 lP«t..ri.i2 . 
 
 17 
 
 437 
 
 Revilationii.4 
 
 24 
 
 606 
 
 Galatiansv. 14 
 
 30 
 
 772 
 
 Blattliew vii. 13, 14.. 
 
 6 
 
 152 
 
 1 Corinthians ii. 2 . 
 
 22 
 
 570 
 
 Galatians iv. 18 
 
 27 
 
 682 
 
 Psuim Ixxxix. 15 . 
 
 28 
 
 723 
 
 Romans xii. 11 
 
 32 
 
 805 
 
 iPeterii.4 . 
 
 22.. 
 
 562-3 
 
 lCiri,,thians.xv.34. 
 
 16 
 
 424 
 
 2 Chronicles vi.41, . 
 
 40 
 
 1,006 
 
 Ecclesiastcsxii.? . 
 
 31 
 
 797 
 
 Hebrews ii. 2, 3 
 
 33 
 
 839 
 
 Provetbs.xix. ii 
 
 33 
 
 841 
 
 ;Col()ssians iv. 17 
 
 16 
 
 405 
 
 '•JCoriathiansi.g 
 
 
 
 173 
 
GBNERAL INDEX. 
 
 Preachers' Name*. 
 Gillmor,W. 
 
 Gilly,W.S. 
 Goddard. Dr, 
 Good, J, E. 
 
 Goode, F, 
 Goode,W. 
 
 Goodhart, C. 
 Gordon, Dr. 
 
 Gorham,G.C, 
 Gossett, I. 
 Graham, J. 
 Gray,Bp, 
 Gray, J. 
 Gregg, T.D. 
 Green, J, H. 
 Green, S. 
 
 Greenwood, T 
 Grey, Bp. 
 
 Griffin, J. 
 
 Griffin, J. 
 
 Griffith, T. 
 
 Gurney,T. W 
 Gurney, W 
 
 Gwytlier,J. 
 
 Gwytlier,J.H 
 
 Hale, Mr 
 IIalI,R. 
 
 (Exiiait 
 
 (Sketch) 
 
 Hall, P. 
 
 HaIley,Dr. 
 
 Hamblel(in,J 
 
 Texts. Vols. 
 
 1 Corinthiansiii.il , 29 
 
 Philippiansi.21 . 30 
 
 lJohnii.24 . . S7 
 
 Genesis 1.19,20 . 8 
 
 1 Corinthians X. 24 . 2 
 Nahumi.7 . . 12 
 John vi, 43, 44 . 13 
 
 2 Timothy i. 12 . . 14 
 Luke xiv. 21— 23 . 22 
 Romans viii. 28 . 20 
 lThessaloniaiisii.4. 25 
 Matthew V. 14 . 32 
 Matthew xxiv. 30, 31 5 
 Hebrewsxiii,7,8 . 13 
 2Corinthians V.7. . 42 
 IJohni.l— 7 . . 26 
 Matt, xxviii. 19,20 . 8 
 Psalmxxxvii. 4 . 8 
 2Kingsxvii.33 . 8 
 1 Corinthians V. 7 . 15 
 Jeremiah 1.4,5 . 18.. 
 Sacram. Address . 19 
 2Timofiiyi.l2 . 40 
 Johnxiii.7 . .5 
 Revelation vii. 17 . 30 
 2Cotinthiansviii.9 . 17 
 Galatiansvi. 10 . 1 
 Isaiah ii. 4 . . 7 
 Luke XV. 11—24 . 20 
 Exodus iii. 3 . . 7 
 Psalmcxxvi.5, 6 . 25 
 Johnvi.68,69 . . 25 
 1 Cor. XV. 42— 44 . 27 
 Luke vi. 36 . . 13 
 
 1 Corinthians i. 7, 8 , 7 
 John i. 14 . . 11 
 Psalmlxiii.3. , 5 
 Isaiah xxviii. 29 . 7 
 Jeremiah xvii.9 . 27 
 Isaiah liv. 7 . . 31 
 Galaiiansi.lO . 22 
 i. 11,12 . 22 
 
 2 Peter i. 12, 13 . 22 
 Psalm cxix. 37 . 23 
 Romans iv. 25 . 23 
 Acts ii. 15— 17 . 24 
 1 Corinthians xv. 58 . 24 
 lCorinlhiansiii.il . 42 
 1 John iii. 13 . . 1 
 Isaiah xxvi. 1 . .5 
 Psalmcxvi.5 . . 21 
 Johniv.35,36 . 27 
 Diut.xxxii.31 . 27 
 Isaiah Iv. 13 . . 32 
 Matlhewvii. 13, 14 . 40 
 Acts xi. 16 . . 29 
 lThessaloniansiv.l4 34 
 Hoseavi.6 . . 1 
 Luke XV. 7 . . 1 
 John XV. 26 . . 4 
 Ads xxiv. 25 . . 4 
 1 Peter ii. 21 . .8 
 Ads XX. 35 . .8 
 1 Cor. ii. 6, 7 . . 8 
 1 Peter ii. 6—8 . 13 
 .Jeremiah ix. 23, 24 . 14 
 Matthewxi. 28— 30. 15 
 Psalm Ixxxvii. 2 . 15 
 Joshua xxi. 45 . 16 
 Luke xii. 15. . 18 
 Psalm Ixxxix. 47 . 21 
 Psalmxlvii. 4 . 23 
 Eccle-iasles xi. 1 . 35 
 John iv. 41, 42 . 39 
 Mark iv. 2(j— 29 . 17 
 Lamentations iii. 27 18 
 Rev. xxii. 10, 12 . 21 
 Isaiah xi. 1, 2 .23 
 
 Acts ii. 39 .24 
 
 N08. 
 
 741 
 770 
 933 
 209 
 34 
 339 
 345 
 369 
 553 
 504 
 631 
 818 
 145 
 347 
 
 1,091 
 659 
 214 
 217 
 221 
 414 
 
 471-2 
 485 
 
 1.008 
 125 
 774 
 438 
 8 
 174 
 520 
 190 
 638 
 648 
 690 
 345 
 183 
 303 
 119 
 186 
 678 
 782 
 564 
 566 
 573 
 584 
 601 
 608 
 615 
 
 1,086 
 2 
 133 
 547 
 681 
 692 
 810 
 
 1034 
 752 
 856 
 24 
 22 
 117 
 117 
 2' 
 
 223 
 223 
 358 
 373 
 398 
 402 
 429 
 459 
 549 
 581 
 892 
 
 1,003 
 458 
 480 
 529 
 585 
 
 Preachers' Names. 
 
 Texts. 
 
 Vols. 
 
 No». 
 
 Ilamblefon, J. 
 
 1 Samuel vii. 12 . 
 
 25 
 
 637 
 
 
 John xiv. 16, 17 . 
 Proverbs xxx. 12 . 
 Psalm ciii. 13 
 
 26 
 
 662 
 
 
 27 
 
 701 
 
 
 28 
 
 727 
 
 
 Romans ii. 28, 29 . 
 2 Timothy iii. 15 . 
 Romans viii. 15 
 
 29 
 
 745 
 
 
 30 
 
 753 
 
 
 31 
 
 775 
 
 
 ' viii. 16 17 . 
 
 31 
 
 777 
 
 
 John XX. 31 
 
 31 
 
 797 
 
 
 Ijuke xvn. 32 
 
 32 
 
 810 
 
 
 IThessaloniansy. 19 
 Ez'Tikiel XX. 43 
 
 33 
 
 825 
 
 
 33 
 
 845 
 
 
 Acts xiii. 18 
 
 34 
 
 858 
 
 
 Psalm Ixxiv. 20 
 
 35 
 
 889 
 
 
 Daniel v. 27 
 
 36 
 
 916 
 
 
 Psalm cxix. 176 
 
 36 
 
 923 
 
 
 Acts xiv. 17 
 
 38 
 
 955 
 
 
 2 Peter i. 17 
 
 38 
 
 966 
 
 
 T iikp xTtiv S2 
 
 30 
 
 991 
 
 
 JMatthew xx. 28 
 
 40 
 
 1008 
 
 
 Genesis xxviii. 20, 21 
 iv "^6 
 
 40 
 
 1,017 
 1,038 
 1,066 
 1,072 
 
 no 
 
 
 41 
 
 ' 
 
 Colossians ii. 6, 7 . 
 Romans xui. 8 
 
 42 
 
 
 42 
 
 Hamilton, R. W. 
 
 1 Corinthians xiv. 36 
 
 4 
 
 
 Ephesians iii. 19 . 
 
 13 
 
 343 
 
 
 Romans xvi. 16 
 
 9n 
 
 .-^IR 
 
 • 
 
 Colossians i 16 21 -'UQ-.'^n 
 
 • 
 
 Acts ix. 6 
 
 38 
 
 961 
 
 Hancock, W. 
 
 Revelations xiv. 6 . 
 
 16 
 
 420 
 
 
 2 Corinthians v. 17 . 
 1 Peter v. 7 . 
 
 41 
 
 1,044 
 674 
 
 Hankinson,T. F. . 
 
 26 
 
 
 Psalm xvi. 7 8 
 
 32 
 
 802 
 
 Hannah, Dr. 
 
 Ephesians vi. 4 
 
 27 
 
 686 
 
 
 Hebrews xiii. 7 . 
 
 40 
 
 1,006 
 
 1,070 
 
 130 
 
 
 Ephesians ii. 8—10 . 
 Isaiah xliv. 22 
 
 42 
 
 Harcke,Mr. . 
 
 5 
 
 Harcourt, Ar 
 
 Galatians vi. 2 
 
 11 
 
 287 
 
 Haiding, J. 
 
 Luke V. 12, 13 
 
 22 
 
 568 
 
 
 Galatians v. 1 
 
 27 
 
 695 
 
 
 2 Kings xxii. 3—6 . 
 1 Cor. vii. 29 31 
 
 29 
 
 748 
 
 • 
 
 30 
 
 770 
 
 * 
 
 Colossians iu. 11 • 
 
 32 
 
 799 
 
 
 Romans iii. 9 
 Psalm XXV. 5 
 
 41 
 
 1,043 
 19 
 
 Hardinge, T. 
 
 1 
 
 Hariewood, Mr. 
 
 Job vi. 8, 9 
 
 2 
 
 51 
 
 Ilarnage, H. 
 
 Titus ii. 13, 14 
 
 2 
 
 37 
 
 Harness, W. 
 
 Luke xvi. 22, 23 . 
 
 I 
 
 4 
 
 Harris, Dr. W. 
 
 xvii21 
 
 5 
 
 122 
 
 
 Psalm viii. 5 
 
 7 
 
 193 
 
 Harrison, Dr. 
 
 John xiv. 16 
 
 9 
 
 238 
 
 Harrison, W. 
 
 Hosea xiv. 8 
 
 38 
 
 973 
 
 
 Matthew xxi. 16 . 
 
 39 
 
 998 
 
 Harvey, Mr. 
 
 John i. 11 . . 
 
 11 
 
 303 
 
 Hasl rave, J. 
 
 1 Corinthians iii. 7 . 
 
 26 
 
 669 
 
 
 1 Peter iv. 18 
 
 Tinra-in^ iii Ml 
 
 27 
 
 685 
 
 
 29 
 
 747 
 
 
 Zechariah iv. 10 . 
 
 30 
 
 769 
 
 
 1 Timothy iv. 6 
 
 31 
 
 795 
 
 
 1 Corinthians ii 1 2 
 
 33 
 
 833 
 
 
 . 1 Timothy iv. 8 9 • 
 
 34 
 
 853 
 
 
 2 Corinthians iii. 2 3 
 
 42 
 
 1 070 
 
 Hatchard, J. . 
 
 . Luke viii. 11 
 
 15.. 
 
 396-7 
 
 Havard,Mr. 
 
 Psalm cxii. 6, 7 
 
 9 
 
 249 
 
 Hawes, Dr. 
 
 1 Timothy iv. 13 . 
 
 19.. 
 
 494-5 
 
 Hawtrey, C. S. 
 
 Romans xv. 4 
 
 9 
 
 232 
 
 Hawtrey, J. 
 
 Hebrews vi. 11, 12 . 
 
 27 
 
 680 
 
 Havnes, T. 
 
 Matthew x. 8 
 
 36 
 
 906 
 
 Hebtr, Bp. 
 
 John iii. 1 
 
 13 
 
 349 
 
 Hebert, C. 
 
 l's;ilm Ixxviii. 5—7. 
 
 34 
 
 863 
 
 
 Acts xxvii. 31 
 
 35 
 
 889 
 
 
 Luke xxii. 41—44 . 
 
 37 
 
 936 
 
 
 Matthewvii. 13, 14. 
 
 41 
 
 1,036 
 
 Henderson, Dr. 
 
 2 Timothy i. 7 
 
 5 
 
 129 
 
 Henry, M. 
 
 Ephesians i. 22 
 
 2.. 
 
 44,47 
 
 Henry, W. 
 
 Psalm Ii. 12 
 
 1 
 
 16 
 
 
 I'hilippians iii. 8 . 
 
 10 
 
 266 
 
 Herschell, R. II. . 
 
 Psalm xxvii. 13, 14. 
 
 34 
 
 854 
 
 
 1 Corinlhians.v. 7, 8 
 
 34 
 
 871 
 
GENEBv^L INBBX. 
 
 Prenclicrs' Names. 
 Ilerschell, R. K. 
 
 Hesketh, VV. jM. 
 Heslop, R. . 
 
 Heugh, II. .' 
 Hewlett, J . 
 Hill, R. 
 
 Hill, W. H. 
 Hillyaid, S. 
 Hinton, J. H. 
 Hitchen, T. 
 
 Honre, E. 
 Ilodson, Archd. 
 
 Hodson, W. 
 
 Hollis, II. 
 
 (Extract) 
 
 Howley, Arclibp. 
 
 Hughes, J. 
 Hughes, Henry 
 
 llii-lies, Ilugli 
 
 Hunt, n. T. '. 
 Hatchings, VV. 
 Hyatt, C. 
 
 Tcxii. 
 . Lev. xxiii. 15 — 21 , 
 . Acts ii. 1—3 
 . Exodus xxxii. 10 
 . Acts xxi. 32 
 . Isaiah Hi. 10, 11 
 . 1 Cor. xi. 29 
 . .Tohn xvii. 17 
 . Colossians iii. 14 
 . John xiv. 2b", 27 
 . 2 Corinthians v. 1 . 
 
 Romans viii. 3, 4 . 
 
 Funeral Address 
 
 1 Thes.Balonians i. 8. 
 
 2 Corinthians ii. 16. 
 Funeral Address . 
 Address to Teachers. 
 Luke xiii. 9 
 iNIatthew xxiv. 14 . 
 Psalm xvi. 6 
 Ecclesiastes i. 4 
 Isaiah Hi. 1 
 1 Kings xiii. 30 
 Matthew xxiv. 44 . 
 
 1 Kings xiv. 13 
 Job xvii. 15 
 Ephesians vi. 17 
 Num. xxiii. 19—23 . 
 
 2 Kings ii. 9— 14 . 
 Genesis xxxii. 26 . 
 Hebrews xi. 4 
 
 1 Corinthians xv. 6. 
 J b xxxvii. 6, 13, 14 
 
 2 Chronicles xvi. 12. 
 Ezekiel xxi. 25—27 . 
 Proveibs xxii. 6 
 Mark x. 14 . 
 1 Cor. i. 23, 24 
 1 Peter ii. 21 . 
 Luke xix. 10 
 Matthew xxiv. 12 . 
 Psalm xlviii. 14 
 IThessalonians v. 17 
 Colossians iii. 11 
 John X. 29 . 
 Psalm Ixxxvii. 7 
 Job iv. 17—19 
 
 xxxiv. 19 
 
 1 John iii. 7 
 John iii. 30 
 
 1 Timothy i. 8 
 
 2 Corinthians iv. 15. 20 
 Psalmcxxxix. 23, 24 20 
 John vi. 29 . 21 
 Romans v. 1 .38 
 Daniel xii. 3 . 1 
 Hebrews xiii. 16 . 2 
 Proverbs xxii. 6 
 Job xiv. 14 
 Ads iii. 19 
 Romans xv. 4 
 Revelation xx. 12 
 Romans iv. 4, 5 
 Matthew xxv. 13 
 Psalm cxix. 129 
 iMatthevv v. 16 
 Hebrews x. 24 
 Luke XV. 10 
 Ephesians iv. 1 
 Luke xiii. 23, 24 
 
 ■ X. 42 . 
 
 Hebrews xi. 4 
 Matthew xxv. 26 
 Job xix. 25—27 
 Galatians v. 1 
 John XV. 13 
 Mark ix. 17—27 
 Hebrews xiii. 18 
 Proverbs xxvii. 1 
 Deut. iii, 25 . 
 
 Vols. No». 
 
 35 881 
 
 35 881 
 
 40 1,033 
 
 611 
 298 
 332 
 380 
 372 
 5 
 147 
 305 
 310 
 327 
 382 
 434 
 544 
 545 
 552 
 
 Prt'dchcre* Naincj 
 Hyatt, J. 
 Ingliss, Hp. 
 Irons, \\'. J. 
 
 Irvine, J. 
 Irving, E. 
 
 40 1,021 
 3 89 
 
 387 
 650 
 729 
 808 
 987 
 922 
 378 
 739 
 832 
 837 
 
 746 
 748 
 825 
 828 
 883 
 47 
 151 
 595 
 
 39 978 
 38 958 
 
 40 1,017 
 
 Irving, Mr. 
 Ivimey, J. 
 Jackson, T. 
 
 James, J. A 
 
 572 
 
 22 
 1 8 
 
 1 25 
 
 2 39 
 
 3 63 
 3 63 
 3 63 
 
 12 .. 338 358 
 526 
 528 
 534 
 972 
 
 1 1 
 
 2 59 
 42 1087 
 
 428 
 675 
 680 
 691 
 730 
 843 
 858 
 912 
 957 
 981 
 
 40 1,010 
 
 41 1,060 
 
 42 1080 
 29 733 
 
 895 
 493 
 260 
 442 
 9 
 42 
 261 
 348 
 
 James, W. B 
 Jay, W. 
 
 (Outline) 
 
 (Outline) 
 
 Texn. VoU. No«. 
 
 . Isaiah xiv. 9 . 1 21 
 
 . 1 Cor. xiii. 13 . 4 115 
 
 . Jeremiah xv. 16 . 27 697 
 
 . Galatians vi. 15 . 32 811 
 
 . Ephesians iv. 1 . 32 820 
 
 . Galatians vi. 14 . ,34 84B 
 
 . 2 Corinthians vii. 3 . 39 982 
 
 . INIatthew xxv. 46 . 1 1 
 
 . James i. J8 .1 6 
 
 , Matthew v. 43—46 . 2 32 
 
 Ephesians V. 16 . 2 39 
 
 . 2 Connti)ians iv. 18. 2 46 
 
 . Genesis iii. 17—19 . 2 52 
 
 Luke if. 16—21 . 2 56 
 
 Matthew x. 7— 42 . 2. .57,58 
 
 Hebrews x. 25 .3 80 
 
 Jeremiah vi. 16 . 4 114 
 
 lAIatthewxxiv.l— 15 6 149 
 
 Ezekiel xiv. 6—14. 6 160 
 
 Titus ii. 11 . . 8 228 
 
 1 Peter i. 7 . .13 3.56 
 
 2 Peter i. 6 . . 14 390 
 Luke xi. 5—13 . 18 466 
 Acts ii. 1 . . 18 ..468-9 
 Zechaiiah xii. 10 . 19 489 
 Acts ii. 37 . .19 493 
 Exodus XV. 26 . 20 507 
 Galatians ii. 20 . 21 530 
 
 1 Samuel iii. 18 . 6 155 
 Psalm el. 1—3 . 22 571 
 John viii. 32 . 35 898 
 iMaithew xi. 19 . 37 927 
 John XX. 25 . 42 1,071 
 Job xii. 8 . . 42 1,073 
 Nehemiah ii. 4 .1 23 
 
 2 Chronicles i. 24 . 3 79 
 John iii. 30 . . 7 186 
 John iv. 38 . .10 271 
 Psalm Ixiii. 2 . 15 406 
 Matthew v. 25, 26 .15 411 
 Romans ii. 5 . 19 492 
 Acts xiv. 7 . .24 607 
 1 Timothy iv. 16 . 26 661 
 Hebrews ix. 27 . 40 1,012 
 Psalm cxix. 60 . 40 1,034 
 Isaiah xxvi. 4 . 19 503 
 Markv. 12— 19 . 1 28 
 Isaiah xxvii. 13. . 3 64 
 Proverbs xx. 6 .5 120 
 
 1 Timothy v. 23 . 5 122 
 John xiv. 15 . 6 167 
 Daniel iii. 16—18 . 8 225 
 Actsii. 9— 11 . 9 .241 
 Micah v. 4 . .10 279 
 Proverbs iv. 18 .13 342 
 Ecclesiastes vii. 13 . 13 351 
 Judges viii. 4 . 14 368 
 Psalm xiii. 6 .14 385 
 Genesis xxviii. 17 . 14 390 
 Acts xvii. 7 . 15 393 
 Genesis v. 29 . 16 . 424-6 
 Dent. viii. 2 . .16 425 
 Job XXV. 4 . .17 446 
 Revtlation xxi. 4 . 17 449 
 
 2 Corinthians v. 4, 5 17 456 
 Revelation xxi. 22 . 18 467 
 Exodus xvii. 14 . 18 479 
 Jeremiah xxxvi. 32. 19 488 
 1 Peter iv. 16 . 20 504, 
 
 505,506 
 
 Hosea xi. 4 . . 20 507 
 
 Psalm Ixxiii. 23, 24. 21 533 
 
 Zechariah xi. 2 . 21 546 
 
 Luke xi. 27, 28 . 22 5.59 
 
 Isaiah Iv. 12, 13 .22 569 
 
 1 Corinthians xv. 57 23 601 
 
 2 John 6 . . 25 648 
 Acts iv. 31, 32 . 25 649 
 Philippians ii. 4 .26 653 
 
OENEBAL INDEX. 
 
 Preachers' Names. Texts. Vols. 
 
 Nos, 
 
 Preachers' Names. 
 
 Texts. 
 
 Vol5. 
 
 Nos; 
 
 Jay, W. . 
 
 . Isaiah Iv. 10, 11 . 
 
 26 
 
 656 
 
 Kilpin, S . 
 
 Acts iv. 12 . 
 
 1 
 
 14 
 
 
 
 . Isaiah xlix. 14, 15 . 
 
 28 
 
 703 
 
 King, R. 
 
 Luke xvi. 22— 24 . 
 
 39 
 
 990 
 
 
 
 
 . John xiii. 13, 14 
 
 28 
 
 704 
 
 Kirk, E. N. . 
 
 Matt. xxiv. 40—45 . 
 
 31 
 
 793 
 
 
 
 . Matthew xxii. 42 . 
 
 28 
 
 705 
 
 
 Luke xviii. 15, 16 . 
 
 34 
 
 849 
 
 
 
 . Heb.ews vi. 12 
 
 28 
 
 707 
 
 \ 
 
 Psalm xxxiv. 11 
 
 34 
 
 849 
 
 
 
 . 1 Peter i. 8 . 
 
 32 
 
 813 
 
 
 Luke xii. 40 . 
 
 34 
 
 850 
 
 
 
 . iii. 13 
 
 32 
 
 813 
 
 
 XV. 11-24 . 
 
 34 
 
 851 
 
 
 
 . 2 Timothy i. 12 
 
 32 
 
 815 
 
 
 Romans viii. 7 
 
 34 
 
 870 
 
 
 
 
 . IJohnii. 25 
 
 32 
 
 815 
 
 Knibb, W. . 
 
 Psalm Ixvii. 1, 2 . 
 
 22 
 
 558 
 
 
 
 . Ephesians vi. 12, 13 
 
 32 
 
 8!5 
 
 
 Exodus xiv. 15 
 
 37 
 
 946 
 
 
 
 . Matthew xxii. 5 
 
 33 
 
 835 
 
 Knight, L . 
 
 Psalm xviii. 43, 44 . 
 
 2 
 
 37 
 
 
 
 
 . Zephaniah iii. 17 . 
 
 33 
 
 842 
 
 Krummacher, Dr. . 
 
 Matthew XXV. 31—46 
 
 39 
 
 996 
 
 
 
 . Isaiah Iv. 6 . 
 
 33 
 
 844 
 
 Lacey, H. . 
 
 Matthew X. 16 - . 
 
 1 
 
 26 
 
 
 
 . Jeremiah x. 23 
 
 34 
 
 859 
 
 
 
 1 John v. 4, 5 
 
 6 
 
 148 
 
 
 
 . 1 John iv. 8 . 
 
 34 
 
 867 
 
 Laing, D. '. '. 
 
 Matthew xviii. 14 . 
 
 40 
 
 1,006 
 
 
 
 . Revelation iv. 1 
 
 36 
 
 901 
 
 
 Jeremiah xxii. 30 
 
 40 
 
 LOU 
 
 
 
 . Luke xxiii. 47—49 . 
 
 36 
 
 921 
 
 Lane, C. 
 
 Mark X. 14 . 
 
 2 
 
 33 
 
 
 
 . Hebrews v. 19 
 
 36 
 
 925 
 
 Langley, J. . 
 
 Mark XV. 16 . 
 
 22 
 
 555 
 
 
 
 . 1 Peter i. 3, 4 . 
 
 38 
 
 951 
 
 Law, Bp. . 
 
 2Thess.iii.I3 
 
 4 
 
 106 
 
 
 
 . John vi. 44 . 
 
 38 
 
 951 
 
 Law, Archd. 
 
 Zechariah xiii. 1 
 
 33 
 
 840 
 
 
 
 . Genesis iv. 9 
 
 38 
 
 962 
 
 
 
 Exodus xvii. 5,6 
 
 33 
 
 845 
 
 
 
 
 . Luke xix. 40 
 
 38 
 
 964 
 
 Law.J.T. ■ ! 
 
 John XV. 1,2 
 
 3 
 
 76 
 
 
 
 . Psalmlyi. 8 
 
 39 
 
 999 
 
 
 Titus ii. 12 . 
 
 3 
 
 82 
 
 
 
 . Jeremiah xxiii. 6 
 
 40 
 
 1,012 
 
 
 1 Cor. XV. 45 — 47 . 
 
 4 
 
 115 
 
 
 
 . Luke xvii. 12—19 . 
 
 40 
 
 1,016 
 
 Law,Mr.(Petrsbrg. 
 
 ) Matthew viii. 2 
 
 8 
 
 222 
 
 
 
 . Acts xi. 23 
 
 40 
 
 1,018 
 
 
 
 Romans xv. 13 
 
 10 
 
 265 
 
 
 
 . Lnkeiv. 31— 37 . 
 
 42 
 
 1,088 
 
 Lawson, Mr. 
 
 Joshua xxiv, 15 
 
 2 
 
 40 
 
 Jeans, G. 
 
 . 2 Timothy i. 12 
 
 26 
 
 654 
 
 Leach, W. V,. 
 
 Acts xi. 24 
 
 17 
 
 436 
 
 
 . Jobix. 2 
 
 27 
 
 684 
 
 LeBas,C.W. 
 
 Matthew vii. 29 
 
 15 
 
 391 
 
 
 . Philippians iv. 19 . 
 
 27 
 
 689 
 
 Lee, Professor 
 
 Proverbs iv. 23 
 
 7 
 
 189 
 
 
 • . Acts xxvii. 44 
 
 27 
 
 696 
 
 Leete, T. T. 
 
 Matthew iv. 3,4 
 
 35 
 
 885 
 
 Jenkyns, E. 
 
 . Matthew xi. 30 
 
 2 
 
 53 
 
 
 Isaiah Ixii. 6, 7 
 
 35 
 
 897 
 
 Jeiiam, C. 
 
 . Zechariah iv. 6 
 
 4 
 
 113 
 
 
 1 Cor. xi. 26,27 . 
 
 37 
 
 945 
 
 
 . Matthew xiii. 31—33 
 
 5 
 
 141 
 
 Legg, G. . 
 
 Ephesians ii. 12 
 
 20 
 
 519 
 
 
 . Johnxx. 30, 31 . 
 
 5 
 
 141 
 
 Leifchild, Dr. 
 
 John XV. 1,2 
 
 1 
 
 10,11 
 
 
 . Rev. xiv. 14—16 . 
 
 6 
 
 173 
 
 
 Psalmcxxx. 4 
 
 11 
 
 286 
 
 
 . 1 Corinthians iii. 13 
 
 9 
 
 234 
 
 
 Romans V. 20 
 
 17.. 
 
 450-1 
 
 
 . Nehemiah vi. 3 
 
 12 
 
 324 
 
 
 Acts xxvi. 17, 18 . 
 
 20 
 
 527 
 
 Jobson, F. 
 
 . 1 Corinthians ii. 2 . 
 
 31 
 
 786 
 
 
 Mark viii. 34, 35 . 
 
 24 
 
 610 
 
 Johnson, J. I 
 
 ', . Jereraiah vi. 16 
 . Deut. xxxiii. 12 
 
 3 
 4 
 
 80 
 116 
 
 
 Acts xi. 23 
 Hebrews xi. 5 
 
 26 
 28 
 
 672 
 
 
 717 
 
 
 . Isaiah ix. 2 . 
 
 10 
 
 285 
 
 
 Romans vii. 22 — 25 
 
 29 
 
 740 
 
 Jones, E. J. 
 
 , Luke xix. 10 
 
 6 
 
 155 
 
 
 John i. 47—49 
 
 31 
 
 791 
 
 Jones, T. 
 
 . Psalm ex. 3 
 . John ix. 35 
 
 1 
 5 
 
 29 
 134 
 
 
 Luke xxi.24— 28 . 
 Psalm xcvii. 6—9 . 
 
 34 
 6 
 
 850 
 162 
 
 Lessey, T. . 
 
 
 . Acts xi. 23 . 
 
 11 
 
 289 
 
 
 Philipians ii. 4—12. 
 
 20 
 
 513 
 
 
 . Titus ii. 11, 12 
 
 11 
 
 291 
 
 
 Funeral Address . 
 
 20 .. 
 
 520-2 
 
 
 . Psalm cxix. 9 
 
 13 
 
 350 
 
 
 Ecclesiastes xii. 7 . 
 
 22 
 
 576 
 
 
 . Job xxii. 21 . 
 
 15 
 
 406 
 
 
 Malachii. 11 
 
 28 
 
 709 
 
 
 . Psalm Ixxxix. 6 . 
 
 15 
 
 410 
 
 Letts, J. 
 
 Hebrews xii. 11 
 
 32 
 
 798 
 
 
 . Isaiah xlv. 2 
 
 15 
 
 413 
 
 
 Judges iii. 20 
 
 32 
 
 804 
 
 
 . 2 Corinthians vi. 2 . 
 
 19 
 
 484 
 
 Lewis, J. 
 
 Funeral Address 22 .. 553-^ 
 
 (Out 
 
 ine) . Matthew xxiv. 44 . 
 
 22 
 
 663 
 
 Lewis, T. 
 
 Galatians iv. 18 
 
 3 
 
 72 
 
 Jones, P. 
 
 . 2 Corinthians v. 17 . 
 
 19 
 
 490 
 
 Lewis, T.(H.M.) 
 
 John i. 14 
 
 7 
 
 192 
 
 Jowelt, W. 
 
 . 1 Corinthiansiii. 6, 7 
 
 10 
 
 284 
 
 Liptrap, Mr. 
 
 Luke xiii. 8 . 
 
 2 
 
 45 
 
 Judkin, T. J 
 
 . Job i. 21 
 
 7 
 
 179 
 
 Lister, J. 
 
 lTimothyi.il 
 
 7 
 
 175 
 
 
 . Matthew xi. 29 . 
 
 9 
 
 247 
 
 Lloyd, R. . 
 
 1 Corinthians XV. 3, 4 
 
 8 
 
 211 
 
 
 vi 9 11 
 
 11 
 
 306 
 
 Luck, C. 
 
 Ephesians i. 17, 18 
 
 41 
 
 1,065 
 
 
 
 
 
 . xix. 14 
 
 13 
 
 363 
 
 
 
 Matthew iii. 2 
 
 42 
 
 1,066 
 
 
 . Genesis xvi. 13 
 
 23 
 
 579 
 
 Lucy, W. ; 
 
 Zechariah x. 8 
 
 12 
 
 325 
 
 
 . Psalm xxxv. 3 
 
 27 
 
 680 
 
 Lugger, R. 
 
 Genesis xxii. 14 
 
 7 
 
 188 
 
 
 . Revelation xiv. 5 . 
 
 28 
 
 720 
 
 M'All, Dr. 
 
 Isaiah Iviii. 10, 11 
 
 6 
 
 163 
 
 
 
 . Hebrews iv. 1 
 
 29 
 
 736 
 
 
 Luke xii. 42—44 
 
 13 
 
 362 
 
 
 . Acts xiv. 17 . 
 
 38 
 
 956 
 
 
 Ezekiel xviii. 4 
 
 24 
 
 615 
 
 
 . Psalm Ixxxix. 15, 16 
 
 40 
 
 1.009 
 
 
 
 Psalm cxvi. 7 
 
 24 
 
 625 
 
 Judson, Mr. 
 
 . John xi. 23 . 
 
 11 
 
 302 
 
 
 Hebrews iv. 9 
 
 25 
 
 631 
 
 Julian, J. 
 
 . 1 Corinihians xv. 25 
 
 12 
 
 325 
 
 
 Luke xix. 41, 42 
 
 26 
 
 669 
 
 Juliart Mr 
 
 . John xi. 11 . 
 . Rosea xiv. 4 . 
 
 2 
 29 
 
 40 
 735 
 
 
 
 27 
 17 
 
 701 
 458 
 
 Kelly, b. 
 
 M'All, R. S. Senr. 
 
 Colossiansi. 7. 
 
 
 
 . Philippians i. 21 . 
 
 31 
 
 783 
 
 M'Allum, Dr. 
 
 Psalm xlix. 8 
 
 4 
 
 112 
 
 
 . Revelation ii. 10 
 
 33 
 
 829 
 
 M'Caul, Dr. 
 
 Luke i. 32, 33 
 
 32 
 
 812 
 
 
 . Luke xviii. 6, 7 
 
 35 
 
 895 
 
 
 Matthew xxv. 40 
 
 34 
 
 852 
 
 
 . 2 Coiinthians ii. 11 . 
 
 .37 
 
 932 
 
 M'Connell, T. 
 
 Exodus iii. 1 — 5 
 
 9 
 
 234 
 
 
 
 . Psalm cxliii. 12 
 
 41 
 
 1,063 
 
 
 2 Corinthians iv. 18 
 
 11 
 
 290 
 
 Kemp, R. 
 
 . Isaiah xxxii. 2 
 . John iii. 3 
 
 5 
 
 133 
 149 
 
 
 1 Samuel xx. 3 
 Luke vi. 26 
 
 12 
 19 
 
 316 
 
 502 
 
 6 
 
 JM'Crie, Dr. '. 
 
 
 . John iii. 7 
 
 8 
 
 227 
 
 
 vii. 36 . 
 
 20 
 
 512 
 
 Kent, B 
 
 . Luke xii. 42, 43 
 
 41 
 
 1,043 
 
 
 John xi. 21—26 . 
 
 27 
 
 679 
 
 Kildare 
 
 Bp. 
 
 of Philippians iv. 6 . 
 
 1 
 
 21 
 
 M'Donald, J. 
 
 Acts U. 17, 18 
 
 
 5 
 
GENERAL INIIEX. 
 
 Preachers' Names. 
 M'Donald, J. 
 M'Ghee, R. J. 
 M'Grath.H.W. . 
 ]M'Kenzie,W. 15. . 
 M'Lean,H.B.(outl. 
 M'Lean, J. . 
 
 Texts. 
 Matthew xviii. 20 
 John xxi. 17 
 Galalians vi. 7 
 Matthew xxy. 21 
 Song vi. 9 
 Luke V. 26 
 Ezek. xxxvii. 1 — 10 
 Ephesians iv. 30 
 John V. 1—9 
 Proverbs xxii. 6 
 Matthew xi. 21, 22 , 
 Isaiah liv. 5 
 Revelation xviii. 4 , 
 Isaiah xviii. 3 
 Romans i. 16 
 Acts xiii. 32, 33 
 Numbers xxiii. 9 
 2 Samuel vii. 23 
 Numbers xxiii. 9 
 Luke xxi. 24 
 Ezek. xxxvii. 21, 22 
 Lev. xxvi. 41, 42 
 Micah iv. 8 ■ . 
 
 Jeremiah xxiii. 5, 6 
 Isaiah lii. 9, 10 
 Jerea:iah li. 19 
 Romans xi. 28. 29 . 
 Hebrews xiii. 17 
 John iii. 17. 18 
 Romans iii. 30, 31 . 
 Ezekiel ix. 3— 6 
 Luke XV. ii. 
 John iii. 1—3 
 Haggai i. 5 
 Isaiah xxviii. 14 — 18 
 Luke xxii. 35 — 38 . 
 Revelation iii. 1 — 3 
 John XV. 26, 27 
 P.salm xliii. 4 
 Galalians ii. 10 
 Matthew vi. 33 
 IJohni. 3 
 1 Timothy i. 14 
 1 John iv. 19— 21 , 
 Jeremiah xv. 19 
 
 Ecclesiastes xi. 6 . 
 Isaiah xlv. 15 
 1 Peter ii. 5 
 Ezra vi. 8—11 
 Habbakuk ii. 4 
 Genesis xxii. 7, 8 . 
 Luke xv, 2. 
 Mark ix. 49, 50 
 Isaiah xliii. 12 
 
 Lect. on the Church 
 
 Psalm xxxvi. 1 
 Colossians ii. 18, 19 
 Galatians v. 1 
 Colossians ii. 20—23 
 Gf nesis XXV. 31 
 Psalm xxiii. 1, 2 
 Romans i. 16 
 Romans v. 19 
 1 Timothy iv. 8 
 1 Thess. V. 23, 24 
 Pliilippians i. 27 
 Romans ii. 4 
 Luke xix. 41, 42 
 Hebrews xii. 14 
 Mark x. 14 
 
 Vols. 
 
 Nos 
 
 . 25 
 
 634 
 
 . 41 
 
 1,050 
 
 . 29 
 
 743 
 
 . 37 
 
 934 
 
 . 13 
 
 356 
 
 . 24 
 
 618 
 
 3 26 
 
 671 
 
 30 
 
 75S 
 
 . 26 
 
 656 
 
 . 28 
 
 722 
 
 . 3 
 
 68 
 
 . 4 
 
 105 
 
 . 6 
 
 169 
 
 . 7 
 
 187 
 
 . 8 
 
 208 
 
 . 8 
 
 212 
 
 . 9 
 
 242 
 
 . 9 
 
 242 
 
 . 9 
 
 246 
 
 . 9 
 
 246 
 
 9 
 
 251 
 
 . 9 
 
 251 
 
 . 9 
 
 254 
 
 9 
 
 256 
 
 . 9 
 
 257 
 
 . 12 
 
 316 
 
 . 14 
 
 376 
 
 . 14 
 
 384 
 
 . 15 
 
 409 
 
 . 17 
 
 436 
 
 . 17 
 
 446 
 
 . 17 
 
 447 
 
 . 18 . 
 
 474-5 
 
 . 19 
 
 482 
 
 3 19 
 
 484 
 
 19 
 
 494 
 
 19 
 
 496 
 
 . 20 
 
 506 
 
 20 .509-101 
 
 . 20 
 
 524 
 
 . 21 
 
 536 
 
 . 21 
 
 541 
 
 . 21 
 
 542 
 
 . 22 
 
 559 
 
 , 23 
 
 592 
 
 . 23 
 
 593 
 
 . 23 
 
 696 
 
 . 23 
 
 598 
 
 . 23 
 
 600 
 
 . 24 
 
 6)1 
 
 . 24 
 
 622 
 
 . 30 
 
 766 
 
 . 35 
 
 878 
 
 . 35 
 
 879 
 
 35 
 
 887 
 
 35 
 
 887 
 
 36 
 
 903 
 
 . 36 
 
 903 
 
 I 37 
 
 929 
 
 - 37 
 
 930 
 
 - 37 
 
 931 
 
 - 37 
 
 932 
 
 37 
 
 933 
 
 39 
 
 995 
 
 39 
 
 996 
 
 39 
 
 1.001 
 
 3 39 
 
 1.002 
 
 . 40 
 
 L004 
 
 42 . 1.082-3 1 
 
 42.1,082-31 
 
 . 5 
 
 132 
 
 . 5 
 
 135 
 
 26 
 
 677 
 
 . 2 
 
 47 
 
 . 3 
 
 61 
 
 34 
 
 872 
 
 37 
 
 930 
 
 1 
 
 30 
 
 Preachers' Name?. 
 
 Texts. 
 
 VoU. 
 
 N09. 
 
 Malan, Dr. C. 
 
 John XV. 9 
 
 7 
 
 181 
 
 Mann, I. 
 
 Psalm cxxxvi. 23 
 
 14 
 
 380 
 
 
 Isaiah Iviii. 6 
 
 15 
 
 410 
 
 Mann, W. .' 
 
 Romans x. 16 
 
 5 
 
 137 
 
 Mansfield, G. 
 
 Farewell 
 
 42 
 
 1,085 
 
 Mant, Bp. . 
 
 3 John 2-^ 
 
 4 
 
 104 
 
 Manuel, Dr. 
 
 Lamentations iii. 41 
 
 ] 
 
 3 
 
 
 Colossians ii. 11 — 1^; 
 
 2 
 
 36 
 
 March, H. . 
 
 1 Cor. ix. 26, 27 
 
 5 
 
 121 
 
 Marks, R. . 
 
 Proverbs xiv. 34 
 
 10 
 
 271 
 
 Marrvatt.J. 
 
 1 Peter i. 12 
 
 40 
 
 1,032 
 
 Marsden, G. 
 
 Acts iv. 33 . 
 
 17 
 
 455 
 
 Marsden, J. B. 
 
 Luke xxi. 25, 26 . 
 
 16 
 
 424 
 
 Marsh, W. 
 
 Proverbs xxiii. 26 . 
 
 1 
 
 21 
 
 
 Mark xvi. 9 
 
 7 
 
 192 
 
 
 
 Luke xix. 41 
 
 9 
 
 239 
 
 
 Psalm viii. 2 
 
 11 
 
 297 
 
 Marshall, J. 
 
 Acts xi. 22,23 
 
 1 
 
 25 
 
 
 John iii. 1—3 
 Luke xii. 40 
 Psalm xxxi. 24 
 
 2 
 8 
 
 24 
 
 47 
 205 
 625 
 
 
 Marshall, S. ' 
 
 Marshman, Dr. 
 
 2 Chronicles xv. 2 . 
 
 7 
 
 176 
 
 Martin, J. 
 
 2 Corinthians v. 14 
 
 18 
 
 476 
 
 Martin, T.M. 
 
 1 John i. 7 
 
 10 
 
 283 
 
 Matthews, C. 
 
 Psalcn cxix. 105 . 
 
 1 
 
 12 
 
 
 Psalm cxxii. 6—9 . 
 
 13 
 
 343 
 
 Maude, Mr. 
 
 
 7 
 
 197 
 
 Maude, H. R. 
 
 Luke xvi. 31 
 
 26 
 
 673 
 
 Medhurst, W. H. 
 
 2Peteri.5,6 
 
 32 
 
 807 
 
 Melvill, H, . 
 
 Deut. xxxii. 10 
 
 14 
 
 366 
 
 
 Proverbs xviii. 21 . 
 
 14 
 
 371 
 
 
 Matthew xii. 37 
 
 14 
 
 374 
 
 
 Ephesians vi. 17 
 
 14 
 
 379 
 
 
 2 Timothy ii. 8 , 
 
 15 
 
 400 
 
 
 1 Corinthians ix. 16 
 
 15 
 
 401 
 
 
 Psalm xxii. 29 . . 
 
 15 
 
 403 
 
 
 Isaiah xiii. L 
 
 16 
 
 416 
 
 
 Matthew XXV. 3L 32 
 
 16 
 
 425 
 
 
 2 Corinthians v. 10 
 
 16 
 
 425 
 
 
 2 Corinthians xiii. 5 
 
 16 
 
 433 
 
 
 JMatthew xxvi. 11 . 
 
 16 
 
 434 
 
 
 Colossians ii. 2 
 
 17 
 
 447 
 
 
 Matthew xi. 21 
 
 17 
 
 448 
 
 
 2 Ptter i. 4 . 
 
 18 . 
 
 470-1 
 
 
 Job xi. 6 
 
 18 
 
 471 
 
 
 1 Chronicles xii. 32 
 
 18 
 
 473 
 
 
 Job xii. 10 . . 
 
 18 
 
 480 
 
 
 Mark xiii. 18 
 
 19 
 
 485 
 
 
 Isaiaii xliv. 22 
 
 19 
 
 486 
 
 
 1 Corinthians xi. 19 
 
 19 
 
 502 
 
 
 1 John V. 5 . 
 
 20 
 
 508 
 
 (Outline) 
 
 2 Corinthians xi. 14 
 
 20 
 
 518 
 
 
 Psalm Ixviii. 10 . 
 
 20 
 
 520 
 
 (Outhne) 
 
 John iii. 16 
 
 20 
 
 523 
 
 Psalm cxlv. 15 
 
 21 
 
 539 
 
 
 cxix. 18 
 
 23 
 
 578 
 
 
 Exodus XX. 5 
 
 23 
 
 582 
 
 
 Ephesians iv. 28 
 
 23 
 
 587 
 
 
 1 John iii. 8 
 
 23 
 
 594 
 
 
 2 Corinthians iv. 10 
 Ezekiel iii. 5. 6 . 
 
 23 
 
 597 
 
 
 23 
 
 602 
 
 
 John V. 45—47 
 
 24 
 
 610 
 
 
 Matthew xxiv. 14 . 
 
 24 
 
 616 
 
 
 aiark ix. 2 . 
 
 24 
 
 619 
 
 
 Ecclesiastes vii. 29 
 
 24 
 
 623 
 
 
 Exodus XXX. 15 
 
 25 
 
 628 
 
 
 Isaiah Ixiii. 1 
 
 25 
 
 633 
 
 
 Proverbs iv. 18 
 
 25 
 
 641 
 
 
 
 John viii. 31,32 
 
 25 
 
 649 
 
 
 1 Corinthians x. 3, 4 
 
 26 
 
 653 
 
 
 1 Corinthians iii. 16 
 
 26 
 
 664 
 
 
 Rotnans xii;18 
 
 27 
 
 679 
 
 
 Pliilippians ii. 5—7 
 
 27 
 
 689 
 
 
 1 Corinthians xv. 19 
 
 27 
 
 700 
 
 
 2 Corinthians iii. 7,8 
 
 28 
 
 706 
 
 
 Genesis v. 24 
 
 28 
 
 719 
 
 
 Galatians vi. 14 
 
 28 
 
 724 
 
 
 1 Kings xxii. 23 
 
 29 
 
 732 
 
OEX8BAL INJD£X. 
 
 Preachers' Niime*. 
 Melvill, H. 
 
 (Extract) 
 
 Midilleton, J 
 Miller, E. 
 
 Miller. F. 
 Miller, J. 
 
 Mil man, II. 1 
 Mil 06, Mr. 
 Montgomery 
 
 Moore, Dr. 
 Moore, D. 
 
 1 Peter ii. 9 . 
 Luke xvi. 10 
 Zechariali iv. G 
 Psalm cvi. 15 
 Revelation v. 11, 12 
 John V. 17 
 Psalm Ixxxix. 47 . 
 Epiiesians ii. 2 
 Romans vi. 14 
 Luke xvi. 19. 20 . 
 Romans i. 32 
 Isaiah xxix. 1 
 Deut. xviii. 15 
 Psalm xc. 12 
 Proverbs xxii. 6 
 Luke i. 28 
 John xii. 32, 33 
 Matt. XX. 26—28 . 
 Mark vi. 5, 6 
 Hebrews xi. 39 
 
 1 Samuel xvii. 47 
 Galatians v. 18 
 Mailhew xii. 41 
 Acts XX. 21 
 Mark vi. 14—16 . 
 Romans viii. 7 
 Hebrews xii. 3 
 
 2 Peter iii. 11 
 Deut. xxxii. 31 
 Jeremiah xxxi. 29 . 
 Psalm Ixxxiv. 11 
 Romans x. 10 
 Revelation xii. 7, 8 
 Proverbs xxix. 18 . 
 Haggai i. 3, 4 
 Psalm cxix. 136 . 
 Markix. 44 
 1 Corinthians xv. 26 
 p]cclesiastes xii. 14 
 Psalm Ixxiii. 25 
 1 Thess. v. 18 
 Revelation ii. 4 
 Psalm cxxxix. 23,24 
 John xix. 28 
 
 i.l4 
 
 Micah V. 5 . 
 1 Peter iv. 12 
 Ecclesiasies ix. 10 . 
 Luke xiii. 25-27 . 
 
 1 Peter iv. 15 
 
 Hebrews xi. 21 
 
 Psalm cxxi. 1 — 3 
 
 Ezekiel xxi. 6, 7 
 
 Hebrews iv. 15, 16 
 
 Colossians i. 19.20. 42. 1,082-3 
 
 Vols. 
 29 
 29 
 29 
 29 
 30 
 30 
 30 
 30 
 31 
 31 
 31 
 31 
 31 
 32 
 32 
 32 
 32 
 33 
 33 
 33 
 33 
 33 
 34 
 34 
 34 
 34 
 34 
 35 
 35 
 35 
 35 
 35 
 36 
 36 
 36 
 36 
 36 
 37 
 37 
 37 
 37 
 
 No3. 
 734 
 742 
 749 
 752 
 757 
 768 
 772 
 774 
 781 
 784 
 788 
 792 
 796 
 800 
 804 
 812 
 820 
 826 
 831 
 834 
 836 
 845 
 852 
 857 
 865 
 869 
 870 
 874 
 882 
 
 40 1,019 
 
 40 1,028 
 
 41 1,035 
 41 1,036 
 41 1.046 
 41 1.050 
 41 1,061 
 41 1,065 
 
 1,077 
 
 1 Samuel xxviii. 7 
 John iii. 32, 33 
 Titus ii. 11—14 
 Prov. xxiii. 29-32 
 Romans viii. 14 
 Psalm Ixv. 2 
 1 John v. 11 
 John viii. 12 
 Luke XV. 10 
 Luke XV. 7 
 
 Genesis xxiv. 13 
 Matthew v. 14 
 Jeremiah xvii. 9 
 Proverbs iii. 5 
 Psalm Ixxiii. 28 
 Mark x. 21 , 
 Daniel xii. 13 
 Matthew iv. 1 
 Isaiah xxxviii. 17 
 1 Timothy iv. 16 
 
 1 Thess. v. 4 
 
 894 
 952 
 
 38 953 
 
 39 1,000 
 
 1 6 
 
 2 43 
 
 38 957 
 
 39 980 
 39 985 
 39 990 
 39 991 
 
 39 im 
 
 40 1,014 
 
 Preachers' Namca. 
 
 Texts. 
 
 Vols 
 
 Nos 
 
 Moore, D. . 
 
 Psalm xxvii. 10 
 
 40 
 
 1,030 
 
 
 Luke xi. 23 . 
 
 41 
 
 1,048 
 
 
 XV. 7 . 
 
 42 
 
 1,067 
 
 
 Isaiah xlii. 16 
 
 42 
 
 1,077 
 
 
 2 Peter i. 10 
 
 42 
 
 1,087 
 
 Moore, G. A. 
 
 Job. v. 26 
 
 28 
 
 727 
 
 Moore, H. . 
 
 Rev. XX. 11-13 . 
 
 20 
 
 514 
 
 
 Luke xxiv. 50— 52 . 
 
 28 
 
 716 
 
 Morel 1, T. . 
 
 1 Corinthians iv. 1 . 
 
 3 
 
 66 
 
 
 Psalraxxxix.9 
 
 3 
 
 84 
 
 
 Revelation ii. 5 
 
 25 
 
 632 
 
 M.rgan,T. . 
 
 1 Timothy iv. 16 
 
 20 
 
 506 
 
 Morison, Dr. R, 
 
 Philippians iii. 8 
 
 4 
 
 109 
 
 
 niebrews xi. 8 
 <Actsxx.22 
 
 6 
 
 161 
 
 
 Morison, Dr. J. 
 
 Matthew xiii. 38 . 
 
 6 
 
 170 
 
 
 Genesis v. 24 
 
 7 
 
 201 
 
 
 Psalm Ixvii. 1, 2 . 
 
 17 
 
 443 
 
 
 Jeremiah iii. 4 
 
 18 
 
 461 
 
 Morley, G. . 
 
 Ordination Address 
 
 17 
 
 4.56 
 
 Morris, C. . 
 
 Philippians i. 19,20 
 
 17 
 
 438 
 
 
 Psalm clxiv. 11. 12 
 
 25 
 
 639 
 
 
 Prov. XXX. 24-28 . 
 
 27 
 
 694 
 
 Mortimer, Dr. 
 
 2 Corinthians V. 1—4 
 
 41 
 
 1,046 
 
 Mortimer, T. 
 
 Matthew xxi. 15 
 
 1 
 
 11 
 
 
 Psalm xiv. 1 
 
 1 Peter i. 24. 25 . 
 
 John xvii. 20, 21 . 
 
 3 
 4 
 6 
 
 69 
 106 
 164 
 
 
 
 
 2 Coiinthians vii. 10 
 
 1 Cor. i. 23-25 . 
 Luke vii. 21 
 Psalm Ixxxvii. 4, 5 
 Matthew vi. 13 
 
 2 Peter iii. 10 
 Philippians i. 27 
 
 1 Timothy vi. 15, 16 
 
 7 
 
 Q 
 
 185 
 
 001 
 
 • 
 
 
 O 
 11 
 11 
 lO 
 
 289 
 301 
 
 Q/ll 
 
 
 • 
 
 
 14: 
 
 13 
 14 
 15 
 
 o4t 
 363 
 370 
 391 
 
 
 
 
 
 Ilabakkuk iii. 2 . 
 
 15 
 
 408 
 
 
 Joel ii. 1 . . 
 Isaiah liii. 5, 6 
 
 15 
 16 
 
 411 
 
 423 
 
 
 
 
 
 Romans vi. 23 
 
 17 . 439,40 
 
 
 Luke ii. 15 . 
 2 Kings xix. 3 
 
 18 
 20 
 
 479 
 516 
 
 ' • 
 
 
 
 
 Revelation xv. 3, 4 . 
 
 20 
 
 516 
 
 
 Exodus xix. 4—6 . 
 1 Corinthians x. 1 — 5 
 Acts XX. 22 . 
 Isaiah xxvi. 13 
 
 21 
 22 
 23 
 23 
 
 640 
 566 
 587 
 599 
 
 
 • 
 
 • 
 
 
 
 Galatians vi. 12 
 
 24 
 
 621 
 
 
 
 Romans xii. 12 
 John viii. 54, 55 
 Psalm xxxii. 7 
 
 25 
 25 
 26 
 
 641 
 
 652 
 676 
 
 
 • 
 
 
 
 2 Chron. vii. 12—16 
 
 27 
 
 684 
 
 
 
 John viii. 58 
 
 28 
 
 703 
 
 
 
 Matthew xvi. 13 
 Acts xix. 8 
 Ephesians iv. 1 — 7 . 
 
 28 
 28 
 29 
 
 715 
 
 727 
 731 
 
 • 
 
 ' 
 
 
 
 1 John ii. 24, 25 . 
 
 29 
 
 737 
 
 
 
 Judges xvi. 28 
 
 29 
 
 737 
 
 
 
 Hebrews v. 1—4 
 
 30 
 
 758 
 
 
 
 2 Kings X. 9 
 
 30 
 
 764 
 
 
 
 2 Chron. xxxii. 33 . 
 
 30 
 
 774 
 
 
 
 Isaiah viii. 20 
 xl. 11 . 
 
 31 
 34 
 
 792 
 864 
 
 
 
 
 Revelation xv. 2, 3 
 1 Peter v. 5-11 
 
 35 
 37 
 
 895 
 
 935 
 
 
 
 
 10 
 
 37- 
 39 
 
 935 
 981 
 
 
 Ephesians iv. 1—3 
 
 
 
 Romans ix. 23 
 
 41 
 
 1,050 
 
 
 Mudie, G. D. 
 
 Lamentations iii. 24 
 
 2 
 
 50 
 
 
 Jeremiah xxxi. 3 
 
 3 
 
 85 
 
 Muir, Dr. . 
 
 2 Kings ii. 13. 14 . 
 
 16 
 
 421 
 
 Mftmmery, S. ' . 
 
 Hebrews x. 24 
 
 9 
 
 238 
 
 Murch, Dr. 
 
 2 Corinthians iii. 11 
 
 12 
 
 328 
 
 
 Ordination Address 
 
 15 
 
 405 
 
 Murray, Up. 
 
 Charge . 
 
 31 
 
 792 
 
 Mutter, G. . 
 
 IJohniii. 9 . 
 
 2 
 
 33 
 
 Myers, T. . 
 
 Revelation ii. 7. 
 
 25 
 
 642 
 
 Naylor, W. 
 
 1 Thess. iv. 13, 14, 18. 
 
 20 527-8 
 
 Neville, W. 
 
 Matthew xxviii. 19 
 
 28 
 
 712 
 
GENERAL IKDEX. 
 
 Preaeliers' Nanic». 
 Neville, W. 
 
 Newberry, H 
 
 Newstead, R 
 Newton, R. 
 
 Noel, Hon. B 
 
 W. 
 
 Tcxta. 
 Lvike xxiv. 50, 51 . 
 1 Thess. V. 23 
 Psalm viii. 3, 4 
 Proverbs xxiv. 30, 31 
 Jeremiah viii. 7 
 Isaiah xlii. 3 
 Psalm cxiii. 4 
 Ezekitl xxxvi. 26 . 
 Ecclesiastes xi. 1 
 Romans x. 1 
 John V. 39 
 1 Thess. iv. 13, 14 . 
 Psalm xxvi. 8 
 Galatians vi. l-l 
 Mai k XV. 15 
 Matthew xv. 28 
 1 John iii. 2 
 Psalm cxlii. 4 
 2 Corinthians x. 4,5 
 1 Timothy iv. 8 
 Galatians iv. 18 
 Romans i. 16 
 John ii. 16 . 
 Colossians iv. 5 
 Psalm cxliv. 15 
 Luke xvi. 31 
 Matt. xxvi. 26—28 
 1 John iv. 19 
 Isaiah Hi. 7 . , 
 Romans xii. 11 
 John vi. 27 . 
 Job xl. 3, 4 . 
 Psalm cxlv. 10 
 Galatians ii. 20 
 
 1 Peter ii. 25 
 Mark v. 34 . 
 Matthew xxvii. 3 . 
 John xiv. 4 
 
 Matt, xxviii. 18, 19 
 Hebrews xi. 17 
 
 2 Sara, xviii. 31—33 
 Ephesians v. 18 
 Malachi iii. 1 
 Luke xix. 10 
 Ephesians iii. 8 
 
 1 Kings xvii. 8 — 10 
 Romans viii. 15 
 Hebrews xi. 24—26 
 Luke XV. 20 . 
 P^xodus XX. 13 
 
 XX. 14 
 
 XX. 17 
 
 Matthew vii. 3—5 
 Psalm ciii. 13, 14 . 
 Daniel iii. 26 
 Romans viii. 1 
 John iii. 3 
 Romans iii. 23 
 
 Hebrews ii. 3 
 
 ii. 2, 3 . 
 
 Revelation xx. 11, 12 
 Matt. XXV. 31—46 . 
 
 XXV. 46 
 
 Luke xii. 16—21 . 
 Matthew xxvii. 3 — 5 
 
 — vii. 13, 14 
 
 Romans ix. 18 
 Hebrews iii. 13 
 Matthew xxv. 1 — 3 
 I'salm xvi. 11 
 Isaiah xii. 1 — 3 
 1 Timothy i. 12—16 
 Isaiah i. 3 
 
 Iv. 1 
 
 Fzekielxxxvi.26,27 
 Acts xvi. 27—31 . 
 Deut. XXX. 19 
 
 10 
 
 11 
 
 12 
 14 
 
 15 
 
 17 
 
 21 . 
 
 24 
 29 
 31 
 38 
 7 
 10 
 10 
 12 
 15 
 19 
 21 
 21 
 23 
 24 
 24 
 23 
 26 
 27 
 
 Nos. 
 719 
 725 
 732 
 747 
 754 
 781 
 1.016 
 1,029 
 635 
 637 
 
 900 
 900 
 900 
 902 
 902 
 903 
 903 
 904 
 905 
 906 
 907 
 908 
 911 
 913 
 914 
 915 
 917 
 918 
 919 
 920 
 921 
 922 
 924 
 
 rreac^ers' Names, Texts. 
 
 Tula. 
 
 No,. 
 
 Noel, Hon. B 
 
 . W. Clossians iii. 20 . 
 
 37 
 
 937 
 
 
 . Luke xix. 10 
 
 37 
 
 949 
 
 
 
 37 
 
 950 
 951 
 
 ZZI 
 
 . Matthew xiii. 45, 46 
 
 38 
 
 
 . Psalm c\ii. 1 
 
 38 
 
 963 
 
 
 
 . Hebrews xiii. 14 
 
 38 
 
 971 
 
 
 
 . John iiiw 3 
 
 39 
 
 977 
 
 
 . Ecclesiastes xi. 7 
 
 39 
 
 991 
 
 
 
 . Ezekielxxxiii.il . 
 
 39 
 
 991 
 
 
 . Luke xiii. 22— 24 . 
 
 39 
 
 999 
 
 
 . Isaiah Iv. 4 , 
 
 40 
 
 1,007 
 
 
 . Ephesians ii. 8 
 
 40 
 
 1,013 
 
 
 
 . Matthew iii. 10 
 
 40 
 
 1,032 
 
 
 
 40 
 
 1,032 
 
 
 
 
 . Ephesians vi. 10 
 
 41 
 
 1.03» 
 
 
 
 . Genesis i. 26,27 . 
 
 41 
 
 1,042 
 
 
 
 . Mark x. 13—16, . 
 
 41 
 
 1,050 
 
 
 . Luke xv. 10 .. 
 
 41 
 
 1,055 
 
 
 
 . Jude3. . .. 
 
 41 
 
 1,056 
 
 
 
 . Philippiansiv. 19 .. 
 
 42 
 
 1,067 
 
 
 . IJohnii. 1 .. 
 
 42 
 
 1.084 
 
 
 
 42 
 
 1,085. 
 
 
 
 
 
 . Matthew vi. 6 
 
 42 
 
 1,087 
 
 
 . John iii. 3. 
 
 42 
 
 1,090- 
 
 
 
 42 
 
 L090 
 
 
 
 
 
 
 42 
 
 1,091. 
 
 
 
 42 
 
 1,092- 
 
 
 
 
 
 42 
 8 
 
 1,092 
 213 
 
 Noel, Hon. G 
 
 . '1'. . Matthew xxvii. 3—6 
 
 
 vii "^1 '^i 
 
 10 
 
 273 
 622 
 
 
 . 2 Cor. ii. 14—16 . 
 
 20 
 
 
 . Jeremiah x^i. 19-21 
 
 37 
 
 93* 
 
 
 
 . Psalm ex. iii. 
 
 37 
 
 937 
 
 Nunn, W. 
 
 . Psalm cxxxii.8 
 
 35 
 
 896 
 
 
 . Galatians iii. 28 
 
 35 
 
 89&, 
 
 
 . John xvii. 3 
 
 35 
 
 896, 
 
 Oakes, E. 
 
 . Matthew i. 21 
 
 10 
 
 259 
 
 Orchard, A. 
 
 . Jeremiah xxxvii. 9 . 
 
 9 
 
 240 
 
 Orme, W. 
 
 . Revelation xxii. 5 . 
 
 3 
 
 80 
 
 
 . 2 Kings ii. 12 
 
 5 
 
 138 
 
 
 . Nehemiah ii. 17, 18 
 
 14 
 
 384 
 
 
 . Ephesians i. 3, 4 
 
 14 
 
 386 
 
 0'Sullivan,D 
 
 r. . Habakkuk ii. 3 
 
 10 
 
 277 
 
 
 1 Samuel iii. 13 
 
 25 
 
 652 
 
 
 Matthew \i 28 
 
 27 
 
 619: 
 
 
 John vi. 53 
 
 23 
 
 707 
 
 
 ; 1 Timothy iv. 1 
 
 38 
 
 967 
 
 Otter, Bp. 
 
 . John V. 28 29 
 
 5 
 
 140 
 
 Owen, J. B. 
 
 . 1 Thess. V. 21 
 
 25 
 
 645 
 
 Owen, H.J. 
 
 . 2 Timothy iii. 5 
 
 19 
 
 481 
 
 Owen, W. 
 
 . 1 Corinthians ii. 2 . 
 
 41 
 
 1,043 
 
 Packwood, J. 
 
 . Psalm 1.15 . 
 
 22 
 
 561 
 
 Page, T. 
 
 . Luke xxi. 25-27 . 
 
 18 
 
 477 
 
 
 . Acts iv. 12 
 
 20 
 
 514 
 
 
 . Matt.x. 34— 38 . 
 
 21 
 
 644 
 
 
 . Mark iv. 15 . 
 
 22 
 
 574 
 
 
 . Romans xv. 30 
 
 23 
 
 585 
 
 
 
 . 2Cor. xiii. 11— 14 . 
 
 33 
 
 845 
 
 
 . Philip, ii. 14-16 . 
 
 38 
 
 95a 
 
 Palmer, ]Mr. 
 
 . 1 Cor. XV. 55-57 . 
 
 2 
 
 48t 
 
 Palmer, W. S 
 
 . Ephesians vi. 18—20 
 
 8 
 
 204 
 
 Parr. J. 0. 
 
 . Ecclesiastes iii. 14 . 
 
 28 
 
 721 
 
 Parry, E. 
 
 . Matthew ix. 12 
 
 27 
 
 685 
 
 Parsons, E. 
 
 . Job xix. 26 . 
 
 6 
 
 15^ 
 
 Parsons, E. J 
 
 un. . Psalm cxix. 14, 15 . 
 
 1 
 
 a 
 
 
 . Isaiah ix. 7 . 
 
 7 
 
 177 
 
 
 . Revelaiion ii. 4, 5 . 
 
 8 
 
 220 
 
 
 
 . Isaiah liii. 8 
 
 9 
 
 242 
 
 
 
 . 2 Peter iii. 3 
 
 31 
 
 786 
 
 Parsons, J. 
 
 . Luke xvi. 27-31 . 
 
 2 
 
 45 
 
 
 
 . Hebrews x. 12, 13 . 
 
 4 
 
 94 
 
 
 
 . Psalm xlvi. 10 
 
 4 
 
 95 
 
 
 . Phihp. iii. 20, 21 . 
 
 4 
 
 96 
 
 
 . Matthew xix. 27— 29 
 
 4 
 
 97 
 
 
 . iii. 7 . 
 
 4 
 
 98 
 
 
 
 . xxvii. 50— 53 
 
 4 
 
 98 
 
 . 
 
 . Isaiah ix. 7 . 
 
 4 
 
 99 
 
 
 . Isaiah vi. 1—8 
 
 4 
 
 100 
 
GENERAL INDEX. 
 
 Preachers' Names. 
 Parsons, J. 
 
 I, 10 
 .5,6 
 19 
 
 Textf. 
 John iv. 35-38 
 John xi. 25. 26 
 1 Corintliians ix. 16 
 Matthew xxv. 21 . 
 Luke xiv. 22 
 Hebrews ii. 14, 15 
 Colossians i. 5 
 Romans xiii. 11 
 Isaiah li. 9 
 Romans viii. 23 
 Revelation iii. 5 
 1 Chronicles xxix. 5 
 Haggai. i. 4 . 
 Isaiah Ix. 8 . 
 Acts i. 9—11 
 Isaiah xxxii. 15 
 Acts XV. 11 
 Job vii. 1 
 Isaiah i. 18 . 
 Psalm cxxvi. 6 
 1 Corinthians iv. 2 . 
 Luke ix. 26 . 
 Isaiah Iv. 1 . 
 1 Cor. xiii. 
 Revelation 
 Psalm xciv 
 Hosea vi. 4 
 Psalm Ixxii. 19 
 1 Corinthians xv. 54 
 Isaiah xxvi. 9 
 Jeremiah ix. 3 
 Isaiah ii. 3 
 Hebrews xi. 26 
 2Timothyi. 18 
 Acts xxvi. 22, 23 . 
 Romans v. 12 
 
 1 Peter iv. 16 
 Matthew xxvi. 56 . 
 Ephesians ii. 1 
 
 2 Corinthians vi. 15 
 Luke xxiii. 33 
 Revelation vi. 2 
 John V. 42 
 Actsix. 31 
 Isaiah viii. 12 — 14 . 
 Habakkuk lii. 2 
 Joel ii. 28 
 Isaiah Ixii. 1 
 Leviticus xxv. 9 
 Proverbs xiii, 20 
 
 1 Thess. IV. 13 
 Psalm ciii. 19 
 Genesis XX viii. 18, 19 
 Acts xi. 21—24 
 Luke xii. 47, 48 
 John xiii. 7 
 Isaiah ix. 2 . 
 Joshua V. 13 — 15 
 R-velation xxi. 25 . 
 
 2 Corinthians x. 3 . 
 Acts xxv. 15 . 
 Psalm cxix. 158 
 Romans x /. 16 
 2 Cormlliians vii. 9 
 1 Cor. xiii. 1—3 
 Luke xxiii. 39— iS . 
 Psalm xxix. 11 
 Joshua XX. 9 . 
 Psalm Ixxxvii. 3 
 Deut. xxxiv. 1 — 5 . 
 Genesis iii. 1 — 6 
 
 1 Chronicles xii. 32 
 Luke XI. 21, 22 
 Hebrews xii. 2 
 Psalm cxvi. 14 
 1 Thess. V. 19 
 Luke xvii. 5 . 
 Revelation v. 6 
 Luke X. 11 
 
 18 
 
 18 
 
 18.. 
 
 18 
 
 18 
 
 19 
 
 19 
 
 19 
 
 19 
 
 19 
 
 . 21 .. 
 
 . 21 
 
 . 21 
 
 21 .. 
 
 . 23 
 
 . 23 
 
 . 23 
 
 . 23 
 
 . 25 
 
 . 25 
 
 . 25 
 
 . 25 
 
 27 
 
 27 
 
 27 
 
 27 
 
 29 
 
 30 
 
 30 
 
 30 
 
 32 
 
 32 
 
 32 
 
 32 
 
 Nos. 
 101 
 101 
 102 
 102 
 146 
 146 
 148 
 153 
 199 
 200 
 201 
 205 
 213 
 229 
 237 
 253 
 254 
 236 
 258 
 260 
 262 
 265 
 278 
 300 
 307 
 308 
 311 
 321 
 332 
 426 
 467 
 470 
 
 472-3 
 480 
 480 
 483 
 486 
 490 
 490 
 490 
 
 536-7 
 537 
 538 
 539,40 
 588 
 590 
 590 
 591 
 642 
 643 
 644 
 646 
 693 
 
 738 
 760 
 761 
 762 
 816 
 817 
 818 
 821 
 873 
 873 
 875 
 875 
 875 
 876 
 876 
 961 
 962 
 992 
 992 
 
 993 
 993 
 
 Preachers' Names. 
 Parsons, J. 
 
 Pearse, S. 
 Pearson, Dean 
 
 Pearson, J. N. 
 
 Peddie,Dr. . 
 Pemberton, A.G. 
 Pentycjoss, T. 
 Philip, Dr. 
 
 Philip, R. ". 
 
 Playfere.Dr. (1605) 
 Plumptre, II. S 
 
 Pope, A. 
 Potenger, R. 
 Polter, A. 
 Pratt, J. 
 
 Prendergast, J 
 Preston, G. 
 Price, Dr. 
 
 Pritchett, C. R. 
 Probert, E. 
 Raffles, Dr. 
 
 Ramsey, 
 
 Randolph, D 
 Rawlings, C 
 
 Texts. 
 Psalm xxxi. 15 
 Zech. xii. 11 — 14 . 
 ITimothv iv. 8 
 1 Peter V. 12 
 Ezekiel xxxiv. 26 . 
 Joshua xxii. 20 
 Psalm Ixxxiv. 4 
 Ecclesiastes ii. 11 . 
 Psalmcxviii.15, 16 . 
 Proverbs vi. 9 
 Colossians ii. 6 
 Matthew ix. 36—38 
 1 Tiffothy ii. 1—3 . 
 Matthew xviii. 14 . 
 Romans vii. 19 
 Luke viii. 52 
 Nehemiah vi. 9 
 1 Kings xxi. 20 
 Romans xiii. 12 
 Malachii. 11 
 Psalm cxix. 9 
 Acts XX. 28 
 Isaiah xliii. 6 
 1 Corinthians xv. 58 
 Hebrews xi. 24—26 
 Luke xii. 16—21 . 
 Galatiansiv. 4, 5 . 
 1 John iv. 16 
 Psalm cxxxvili. 6 . 
 Acts viii. 35 
 Ephesians v. 24, 25 
 Matthew ix. 9 
 Genesis ii. 18 
 Luke viii. 15 . 
 Matthew iv. 1 
 Judges iii. 20 
 Philippians i. 21 
 1 Samuel vii. 12 
 Isaiah vi. 8 
 1 Corinihians xv. 57 
 Revelation xi. 15 
 Romans v. 7 
 1 Cor. xi. 23—26 . 
 Maikii.27, 28 
 Colossians i. 12 
 Philippians iv. 6, 7 
 Mark vii. 13 
 Psalm lxxxii.6 7 . 
 Malachi iii. 1—3 . 
 Address (Fast day) 
 Exodus XXI. 16 
 
 1 Corinthians xiii. 12 
 P.salmlxxvi. 10 
 Isaiah xl. 4, 5 
 Proverbs xviii. 10 . 
 2Timolhy iv. 6— 8 . 
 Psalm xxvii. 4 
 Isaiah Iv. 8 . 
 Philippian.s iii. 10 . 
 Isaiah xl. 6 . 
 John xiv. 6 
 Matthew xii. 31 
 Psalm xc. 12 
 
 2 Corinthians ix. 14 
 Matthew xxii. 42 . 
 Acts ix. 11 
 Jeremiah xxxi. 34 . 
 Galatians vi. 7 
 Matthew xxii. 5 
 Canticles ii.4 
 Isaiah xiii. 14 
 
 1 Corinihians iv. 2) 
 Job xxxvii. 14 
 1 Corinthians xv. 53 
 John XV. 13 
 Isaiah xlv. 17 
 James iii. G 
 Mariv viii. 36, 37 . 
 1 Corinihians ii. 14 
 
 Vols. 
 41 
 41 
 41 
 41 
 41 
 41 
 42 
 42 
 42 
 42 
 9 
 14 
 17 
 22 
 22 
 29 
 30 
 31 
 31 
 35 
 16 
 41 
 5 
 6 
 28 
 8 
 11 
 19 
 5 
 2 
 30 
 1 
 7 
 17 
 29 
 31 
 26 
 3 
 17 
 14 
 21 
 22 
 23 
 24 
 25 
 
OEMEBAl. INDES. 
 
 Preachers' Names. 
 
 Texts. 
 
 VoH. 
 
 Nos. 
 
 Preachers' N:Hncs. 
 
 Texts. Vol.. 
 
 No?. 
 
 Ratvlings, C. 
 
 Romans v. 1,2 
 
 38 
 
 952 
 
 Ruell, D. . 
 
 Romans xvi. 10 
 
 7 
 
 194 
 
 
 Luke X. 42 
 
 38 
 
 960 
 
 
 Luke xii. 40 
 
 36 
 
 901 
 
 
 xvi. »l . 
 
 3) 
 
 980 
 
 Russell, Loid'w. 
 
 Pl.ilippians ii.l5, 16 
 
 32 
 
 822 
 
 ; 
 
 Isaiah xl. fi — 8 
 
 42 
 
 1,071 
 
 Russell, D. . 
 
 . Psalm ex. 2, 3 
 
 6 
 
 164 
 
 Rfiyson, B. . 
 
 Romans i. Ifi 
 
 6 
 
 157 
 
 Russell, Dr. 
 
 Matthew xxviii. 20 
 
 8 
 
 226 
 
 Rayson, \V. 
 
 I'salm xlvi. 11. 
 
 1 
 
 10 
 
 Russell, J. . 
 
 1 Peter i. 3—3 
 
 41 
 
 1,061 
 
 Residing, J. 
 
 Mark vi. (^ 
 
 42 
 
 1.072 
 
 Russell, J. F. 
 
 Romans xiii. 12 
 
 34 
 
 872 
 
 Ready, '1'. M. 
 
 Amos iv. 12 
 
 30 
 
 771 
 
 
 IJohnv. 21 . 
 
 35 
 
 892 
 
 Reay, C. L. 
 
 Genesis xviii. 10 
 
 39 
 
 978 
 
 Russell, W. 
 
 Luke ix. 54—56 
 
 31 
 
 794 
 
 Rfdlord, Dr. 
 
 Luke xvii. 23. 21 . 
 
 18 
 
 466 
 
 Ryder, Bp. 
 
 1 Corinthians xiii. 13 
 
 2 
 
 50 
 
 Reece. ^Ir. . 
 
 Rev. XX. 11-15 . 
 
 3 
 
 76 
 
 
 . Genesis iii. 6 
 
 6 
 
 156 
 
 Reed, Dr. 
 
 Hebrews X!. 4 
 
 11 
 
 309 
 
 
 . ITimothvv. 16 
 
 8 
 
 227 
 
 
 2 Timothy iii. 15 
 
 14 
 
 371 
 
 Rvland, Dr. 
 
 Johnxiv:i8 . 
 
 6 
 
 168 
 
 
 Markix. 2^2^ 17 .. 440-1 1 
 
 San<irord, J. 
 
 . 2 Cor. V. 14, 15 
 
 22 
 
 577 
 
 
 Zepiianiah iii. 17 
 
 20 
 
 510 
 
 Sandys, J. 
 
 . Romans xiii. 1 — 7 . 
 
 18 
 
 463 
 
 
 Dfcut. xxxii. 2'J 
 
 23 
 
 586 
 
 
 
 . Ecclesiastes ix. 10 . 
 
 19 
 
 481 
 
 
 Acts XX. 32 . 
 
 23 
 
 595 
 
 Saunders, J. 
 
 . Exodus xviii. 6 
 
 1 
 
 13 
 
 
 .lohn ii. 36 
 JerL-miah xxxv. 19 . 
 
 25 
 1 
 
 636 
 22 
 
 
 . Jeremiah xvi. 14, 15 
 . Deut. xxxii. 43 
 
 7 
 
 191 
 
 Rennell, T. 
 
 
 13 
 
 360 
 
 
 
 Rice, Dr. . . 
 Richmond, L. 
 Rippon, Dr. 
 
 Psalm xi. 4 
 
 Psalm xcvi. 8—10 . 
 
 Revelation xix. 9 
 
 25 
 5 
 1 
 
 f31 
 
 134 
 
 3 
 
 
 . Romans vi. 23 
 
 . Judges xxi. 2 — 4 . 
 
 . Revelationv.il— 14 
 
 18 
 
 461 
 
 * 
 
 22 
 
 567 
 
 Saunders, S. 
 
 7 
 
 184 
 
 Roberts, T. . 
 
 Revelation xx. 1—3 
 
 36 
 
 915 
 
 Schoiefield, Prof. 
 
 Psalm Ixxxvii. 4—7. 
 
 6 
 
 148 
 
 Robins, S. . 
 
 Luke vii. 41—43 . 
 1 Corinthians XV. 1,2 
 Romans vii. 19 
 
 22 
 24 
 25 
 
 577 
 624 
 635 
 
 
 . Zechariah vi. 12, 13. 
 
 . Isaiah lix. 19 
 
 . 2 Kings ii. 9-12 . 
 
 23 
 
 604 
 
 
 28 
 
 710 
 
 
 
 29 
 
 739 
 
 
 
 
 1 Timothy iv. 8 
 
 2 Corinthians v. 19 . 
 
 2') 
 
 6P5 
 
 
 ]\Iatthew xiii. 45, 46 
 
 13 
 
 358 
 
 " 
 
 26 
 
 676 
 
 Scot"t, A. J. 
 
 . /- Christ's Kingdom . 
 
 .\Puseyism 
 
 .^'Chartism 
 
 . ISocialism 
 
 . '^Conclusion 
 
 40 
 
 L022 
 
 
 .John xxu 15 
 
 1 Corinthians xii. 26 
 
 27 
 
 688 
 
 
 
 40 
 
 1023 
 
 
 27 
 
 702 
 
 
 
 40 
 
 1.024 
 
 
 James i. 27 
 
 2S 
 
 711 
 
 
 
 40 
 
 1025 
 
 
 John xvii. 21 . 
 
 23 
 
 713 
 
 
 
 40 
 
 1,026 
 
 
 Matthew XXV. 37 — 40 
 
 29 
 
 746 
 
 
 
 . Schism 
 
 41 
 
 1.060 
 
 
 
 Psalm cxix. 9 
 
 29 
 
 752 
 
 
 
 41 
 
 1,062 
 
 
 Isaiah xlii. 16 
 
 31 
 
 775 
 
 Scott, Mr. 
 
 . Luke ii. 78, 79 
 
 2 
 
 52 
 
 
 Revelation xxii. 2 . 
 
 31 
 
 7^3 
 
 
 
 . Psalm X. 17 . 
 
 6 
 
 158 
 
 
 Matlhewxxii.il— 13 
 
 31 
 
 791 
 
 Scott, J. (Hull) 
 
 . Proverbs xxiv. 21 . 
 
 18 
 
 469 
 
 
 Galatians iv.4, 5 
 
 32 
 
 799 
 
 
 . Isaiah viii. 12. 13 . 
 
 18 
 
 476 
 
 
 John X. 18 
 
 32 
 
 816 
 
 
 
 . Deut. iv. &— 8 
 
 23 
 
 586 
 
 
 1 Cor. XI. 23—25 . 
 
 33 
 
 829 
 
 
 
 . Galatians iv. 16 
 
 23 
 
 597 
 
 
 Matthew xiii. 3) 
 
 33 
 
 843 
 
 Sedger, T. : 
 
 . Matthew viii. 25, 26 
 
 36 
 
 907 
 
 
 Lukexiii. 8, 9 
 
 34 
 
 858 
 
 
 . 1 Corinthians ix. 24 
 
 39 
 
 985 
 
 
 Genesis Ixiii. 14 
 
 34 
 
 668 
 
 Seymour, M. H. 
 
 . Matthew xvi. 6 
 
 31 
 
 788 
 
 
 ]>ukexiv. 23.24 . 
 
 35 
 
 884 
 
 
 . Acts xxiii. 12—15 . 
 
 31 
 
 792 
 
 
 Isaiah XXX. 15, 16 . 
 1 Corinthians xiii. 8 
 
 36 
 
 919 
 
 
 . Deut. vi. 7 . 
 
 . Revelation xvii. 3 . 
 
 32 
 
 808 
 
 
 37 
 
 62:^ 
 
 
 33 
 
 827 
 
 
 
 
 
 xii. 27 
 
 37 
 37 
 
 &3. 
 
 948 
 
 
 Tsniali viii 20 
 
 34 
 
 862 
 
 
 Hebrews xi. 13 
 
 
 l^alall viii. a,\j ■ 
 
 . Jude 11—13 
 
 34 
 
 866 
 
 
 
 
 
 1 Corinthians ix. 22 
 
 38 
 
 960 
 
 
 . Daniel ix. 17 
 
 35 
 
 897 
 
 
 
 
 
 Matthew ix. 2 
 
 38 
 
 965 
 
 
 . Isaiah xxi. 2 
 
 36 
 
 909 
 
 
 viii. 25 
 
 39 
 
 978 
 
 
 
 . Joshua vii. 13 
 
 38 
 
 955 
 
 
 Luke iv. 4 
 John vi. 11 . 
 XV. 24 
 
 Philippians i. 27 
 
 39 
 39 
 39 
 39 
 
 984 
 988 
 989 
 989 
 
 
 . Colossians ii. 8 
 . John iv. 46, 47 
 . Mark xvi. 16 
 . Philippians iii. 8, 9. 
 
 38 
 38 
 40 
 40 
 
 963 
 
 
 • 
 
 970 
 1,010 
 1020 
 
 
 • 
 
 
 
 
 Matthew xi.2S— 30 
 
 42.. 1,062,3 
 
 
 . Ephesians vi. 4 
 
 40 
 
 1,029 
 
 
 
 
 Lukevi. 3S . 
 
 42.. 1,082,3 
 
 
 [ 
 
 
 1,040, 
 
 
 F.ccl«siastes ix. 10 
 
 42 
 
 1,086 
 
 
 JLectures in vindica- 
 
 
 1,042, 
 1,044, 
 
 RobinsoD, Archd. 
 
 Matthew XXV. 40 
 Judges v. 23 . 
 
 30 
 10 
 
 753 
 274 
 
 
 . Uion of the Reforma- 
 
 41. 
 
 Roby, W. . 
 
 
 1.047, 
 
 
 . Ephesians i. 22 
 
 14 
 
 370 
 
 
 1 '"" 
 
 
 1.049, 
 
 Rodwell, J. M. 
 
 . Isaiah Iviii. 1 
 
 32 
 
 810 
 
 
 [ 
 
 
 1.051. 
 
 Rogers, Mr. 
 
 . 1 Kings xviii. 21 
 
 2 
 
 £3 
 
 
 . Markix. 43, 44 . 
 
 41 
 
 1.048 
 
 
 
 Rogers. A. E. 
 
 . Hebrewsxili.7, 8 
 
 38 
 
 970 
 
 
 
 . Acts v. 31 
 
 42 
 
 L071 
 
 Rolfe, Mr. . 
 
 . Philippians ii. 8 
 
 3 
 
 62 
 
 
 . Genesis iii. 17 
 
 42 
 
 1,080 
 
 
 Room, C. 
 
 . Funeral Address 
 
 20 
 
 744 
 
 Sharp, T. . 
 
 . John i. 14 
 
 25 
 
 646 
 
 Rose, G. 
 
 . 1 Corinthians Xiii. 13 
 
 9 
 
 235 
 
 
 . Luke viii. 52 . 
 
 25 
 
 651 
 
 Rudge, Dr. 
 
 . Matthew V. 7 
 
 ■ 4 
 
 m 
 
 Shaw, R. '. 
 
 . 2 Corinthians viii. 9. 
 
 12 
 
 334 
 
 . Psalm iv. 7 
 
 22 
 
 572 
 
 Shcdd, Professor 
 
 . Revelation iii. 19 . 
 
 6 
 
 155 
 
 
 
 23 
 23 
 
 578 
 584 
 
 Sheplierd, Dr. 
 Shepherd, J. 
 
 1 Corintliians xii. 26 
 
 1 
 
 10 
 
 
 . Psalm civ. 21 
 
 . Psalm xliii. 3, 4 . 
 
 3 
 
 78 
 
 
 
 23 
 
 593 
 
 Shepheid,J.(B]ac 
 
 kh.)l Chronicles xxviii.9 
 
 21 
 
 547 
 
 
 . Reveliitiuniii. 12 
 
 26 
 
 f58 
 
 Shepherd. J. ( Fiome) 2 Timothy iv. 6 
 
 22 
 
 575 
 
 
 
 . Habakkukiii. 2 
 
 28 
 
 723 
 
 Sheppaid, T. 
 
 . Hebrews xui. 5 
 
 5 
 
 144 
 
 
 . Psalm iii. 10 
 
 29 
 
 736 
 
 
 
 . 1 Pettr i. 5 . 
 
 8 
 
 236 
 
 
 . Ephesians iv. 13 
 
 31 
 
 796 
 
 Sherman, J. 
 
 . 1 Corintliians xi. 1 . 
 
 20. 
 
 525-6 
 
 
 . John vi. 12 . 
 
 33 
 
 830 
 
 
 . 1 Peter ii. 7 
 
 22 
 
 564 
 
 
 . Psalm Iv. 17 
 . Hebrews iv. 9 
 
 . 33 
 3 
 
 845 
 85 
 
 
 Psalm Ixxii. 16 
 
 25 
 
 628 
 
 Ruell, D. . 
 
 • 
 
 . 2 Kings vii. 
 
 26 
 
 658 
 
 ■ 
 
 
GKWEBAL IITOEX. 
 
 Preaeherg* N«m«> 
 Sherman, J. 
 
 Sibree, J. 
 Sibthorp, R. 
 
 Sisson, Dr. 
 
 Slatterie, J. 
 
 SI ye, T. 
 Smith, Jacob 
 Smith, Dr. J. Pye . 
 
 Smith, Sidney 
 
 Smith, Theyie 
 Smith, Thomas 
 
 Soule, Bp. 
 Some, D. 
 Spencer, W. 
 
 Spooner, Archd. 
 Stainforih, F. J. 
 
 Steane, Dr. 
 
 Stebbing, Dr. 
 Steinkopff,Dr. 
 Stephens, J. 
 
 Steward, G 
 Stewart, Dr. 
 
 Stewart, Mr. 
 Stewart, J. II. 
 
 Stodhart. R 
 Stowell, H. 
 
 Text*. > 
 
 Psalm Ixxi. 16 
 John i. 42 
 
 1 Corinthians ii. 1,2 
 Genesis xlxix. 10 . 
 Mark vii. 37 
 P^alra 1. 5 
 Acts xvi. 9^12 
 Psalm xcvii. 2 
 Mark viii. 36, 37 . 
 2Cor. V. 10, 11 
 Canticles viii. 5 
 Leviticus xix. 17 
 1 Timothy iv. 8 
 John xxi. 6 
 Psalm Ixxxv. 10 . 
 Ezekiel xxxi. 9 
 Psalm cxxvi. 6 
 John iv. 22 
 Zechariah xiv. 9 
 Ez. xxxvi.24— 28 . 
 Matthew xii. 28 
 Galatians i. 8, 9 
 Romans xiv. 22 
 Matthew xix. 25 . 
 Leviticus xvi. 22 J 
 Isaiah liii. 6 > 
 
 John i. 29 3 
 
 Romans iii. 31 
 Psalm viii. 4 
 Ordination Address. 
 Genesis i. 
 
 Psalm cxliv. 12—15 
 Phil. iii. 15, 16 
 Hebiews vii. 14 
 Numbers xxii. 4, 5 . 
 Acts xxiii. 3 
 Acts ix. 20, 21 
 Romans xiii. 11 
 Matthew xiii. 33 . 
 1 Peter v. 1 — 4 
 Deut. XXX. 17, 18 . 
 
 1 Samuel iv. 13 
 
 2 Corinthians v. 17. 
 Rev. iii. 18-20 . 
 Jeremiah xxiii. 5, 6, 
 Isaiah xi. 10 
 Hebrews v. 9, 10 . 
 Revelation iii. 2 , 
 Deut. xxxiii. 25 
 Leviticus xix. 17 . 
 Jude 3 
 
 Philippians ii. 6 
 Deut. iv. 29 
 
 xvi. 16 
 
 Hospa ix. 5 . 
 Luke iv. 22 . 
 Acts xvi. 5 . 
 Genesis xviii. 25 
 Rev. vii. 16, 17 
 
 2 Corinthians v. 1 . 
 1 Corinthians iv. 20 
 Psalm cxxi. 
 Luk« ii. 13, 14 
 John iii. 29, 30 
 Genesis xxviii. 17 . 
 Philippians ii. 5 
 Proverbs iv. 7 
 Psalm Ixvi. 4—7 
 Romans viii. 16 
 John iii. 7 
 
 Philippians iii. 14,15 
 Isaiah xl. 11 
 Genesis 1. 24—26 . 
 Psalm cxxxviii. 2 . 
 Matthew xi. 5 
 John viii. 32 
 1 Peter ii. 17 
 Philippians iii. 8 . 
 Luke xiv. 23 
 
 N09. 
 
 728 
 777 
 lb3 
 832 
 1.079 
 401 
 838 
 ]26 
 178 
 207 
 218 
 258 
 275 
 291 
 714 
 769 
 943 
 203 
 341 
 428 
 429 
 595 
 fi84 
 874 
 
 143 
 
 278 
 264 
 
 93 
 191 
 505 
 626 
 650 
 776 
 
 55 
 
 483 
 
 780 
 
 38,59 
 
 94 
 
 929 
 
 1,020 
 
 629 
 
 674 
 
 687 
 
 965 
 
 1,070 
 
 364 
 
 758 
 
 861 
 
 946 
 
 710 
 
 1.019 
 
 1,031 
 
 66 
 560 
 573 
 629 
 787 
 899 
 991 
 256 
 1.95 
 282 
 329 
 542 
 162 
 272 
 
 73 
 5 
 903 
 982 
 535 
 557 
 605 
 
 Preachers* Name*. 
 Stowell, H. 
 
 Stialten, J. 
 
 Styles, Dr. 
 
 Summers, S. 
 
 Sumner, Bp.C.R, 
 
 Sumner, Bp. J 
 
 Sutton, S. 
 Swan, T. 
 Symonds. A. 
 Tatiam, H. 
 Taylor, J. 
 Taylor, T. 
 
 Taylor, W. R 
 
 Teinple, E. 
 Temple, W. 
 Thelwall, Mr. 
 Thodcy, S. 
 Thomas, W. 
 Thomason, T. 
 Thomson, Dr. A. 
 
 Thompson, E 
 
 Ilcsea iv. 6 
 John xviii. 38 
 Galatians vi. 10 
 Jeremiah ix. 3 
 John xxi. 17 
 Luke xi. 48 
 Ezekiel xx . 20 
 
 1 John iv. 11 
 Psalm xlix. 8 
 ICor. xiv.l5 
 Genesis xvii. 18 
 Matthew vi. 23 
 Ephesians iii. 15 
 Maik ii. 10 
 
 2 Corinth iins v. 20 . 
 Hebrews iv. 11 
 Mat: hew xxviii. 20 . 
 Jude 21 
 2Corintiiians xi. 3 . 
 
 2 Timoihy iii. 15 
 Isaiah Hi. 13—15 . 
 1 Peter ii. 9, 10 
 Jeremiah xxxi. 34. . 
 
 17 
 
 Zechariah xiii. 7 
 Hebrews viii. 10 
 
 ix. 15- 
 
 Ephesians v. 1 
 Galatians vi. 7, 8 . 
 1 Kings xiv, 13 
 Revelation ii. 25 
 
 1 John iii. 2 
 
 2 Samuel xii. 7 i 
 John xi. 11 
 Ecclesiastes ii. 1 
 John ii. 19—21 
 Job xii. 7—10 
 Matthew xx. 13, 14 . 
 Job xviii. 14 
 
 1 Corinthiansxiii. 13 
 John i. 14 
 
 Mai the w ix. 36—38. 
 Mark x. 16 
 Romans v. 12 
 John iv. 33 . 
 Jeremiah xxxi. 34 . 
 Romans xii. 5 
 Acts xvii. 30 
 John V. 25 
 Proverbs iv. 13 
 Ezekiel xxxiii. 31 . 
 Matthew X. 8 
 Mark vi. 26-28 . 
 Luke XV. 7 
 Matthew xxv. 40 . 
 James i. 27 . 
 Acts viii. 4 
 John iii. 14 . 
 Psalm Ixxii. 17 
 
 1 Peter ii. 17 
 
 2 Timoihy ii. 15 
 Nehemiah vii. 2 
 Matthew i. 23 
 John xvi. 7 
 
 1 Corinthians ii. 2 . 
 Ephesians vi. 17 
 1 Corinthians iii. 
 1 Peter i. 13 
 Psalm Ii. 9, 10 
 Isaiah xl. 9 
 Zechariah xiii. 9 
 Isaiah xxx. 18 
 Galatians iv. 18 
 2Cor. V. 11—15 
 Matthew xi. 6 
 Isaiah Ivii. 20, 21 
 Deut. xxxi. 6 
 Luke xiv. 17, 18 
 Matthew iv. 17 
 
 Vol*. Nos. 
 30 762 
 
 41 1,054 
 
 41 1,054 
 
 41 1,054 
 
 41 1,055 
 
 41 1057 
 
 41 1,058 
 
 41 1,062 
 
 3 68 
 
 16 430 
 21 ..534,-5, 
 536 
 
 24 608 
 
 27 686 
 28 
 29 
 38 
 
 11. 
 
 12 314 
 
 11 304 
 
 12 330 
 
 13 35'i 
 
 14 368 
 32 807 
 
oBWBiuJU isoex. 
 
 15 
 
 Preacher*' Namc». 
 Tliompson, E. 
 
 Thompson, 11. 
 
 Thompson, J. 
 Tliornbuii;li, I" 
 Thornton, J. 
 
 Thorp, J. 
 Thorp, Archd. 
 Thorpe, W. 
 
 (Extract) 
 
 Thorpe, Dr. 
 
 Tidman, A. 
 Tomlinson, G. 
 Tomlinson, G. C. 
 
 Tottenliam, E. 
 
 Tovvnley, II. 
 
 Townsend, J. 
 Tieffi y, R. .Tun 
 Trollope, Dr. 
 Turner, Dr. 
 Turnour, E. J. 
 Upton, .T. 
 U I wick. Dr. 
 Uwins. J. G. 
 Vallance,lI.(Extr. 
 
 A'^alpy, Dr. 
 Vance, W. F.' 
 
 Van Mildert, Bp. 
 Vaughan, Dr. 
 Vaughan, J. 
 Venn, Mr. 
 Vernon, Mr. 
 
 Texts. \ 
 
 Luke XV. 18—20 . 
 Ephcsians ii. 1 
 Exodus ii. 9 . 
 
 1 Cor. viii. 29 
 
 2 Timothy iii. 1 
 ICpliesians Iv 1 — 7 . 
 2 Cor. y. 18, 19 
 Zechariah ix. 12 
 Matthew xii. 20 
 Isaiah xlix. 15 
 
 1 Cor. i. 19, 20 
 1 Timothy iii. 16 
 Romans v. 20 
 1 Corinthians iv.1.2 
 1 Thessaloniaus v. 21 
 Acts XX. 32 
 Colossians i. 25 
 Luke i. 68 
 John i. 14 
 Exodus xvii. 4 
 
 1 Kings iii. 1 . 
 Titus iii. 1 
 Acts xxi. 13, 14 
 .loiin xii. 43 
 Lu^e viii. 18 
 Revelation x\ i. 15 . 
 Matthew xix. 16 
 Lnke xxii. 61. 62 . 
 Deut. vi. 6—9 
 Charge 
 
 John xix. 30 
 
 2 Coiinthians V. 6 . 
 
 xiii. 14 
 
 Genesis xlix. 18 
 Htbrews vii. 25 
 Revelation iii. ^ 
 Deut. xxxii.7— 9 . 
 Daniel ii. 44 . 1 
 
 John xix. 30 
 Romans viii. 28 
 P-alm Ixxiii. 1, 2 . 
 Acts XX. 27 
 Matthew xiii. 13— 15 
 Luke xii. 4, 5 
 xMa.kx. 21 . 
 Ilosea xi. 1 . 
 Revelation xxii. 14 . 
 Psalm xxxi. 24 
 Obadiah 1 . 
 Exodus xxxii. 26 
 (ialatians vi. 14, 15. 
 j'salm Ixxxix. 15, \6. 
 Revelation iii. 11 . 
 Hebrews xi. 6 
 Jolin viii. 12 
 
 Maik xvi. 15 
 Proverbs xxiv. 11,12. 
 2 Cor. V. 14, 15 
 2 Chron. xxxi. I 
 John i. 47 
 1 John i. 1 
 Luke xviii. 16 
 Matthew xiii. 29 . 
 Psalm xxxi. 5 
 Mark ix. 1 
 1 Peter v. 4 . 
 INIailhew ix. 12 
 Acts XX. 32 . 
 ) Luke xvii. 5 . 
 1 Thess. iv. 14 
 James ii. 17, 18 
 Acts ii. 39 
 Proverbs iv. 18 
 Isaiah lix. 19 
 Ephesians vi. 24 
 Job xxix. 16 
 Luke xvi. 31 
 Genesis viii. 4 
 Lukeii. 10,11 
 1 Corinthians xiii. 9. 
 
 Preachers' 
 Vernon. W. II. 
 Vickery, F. W. L 
 X'ivian, Dr. 
 Waddinglon, J. 
 Wait, Dr. 
 
 37 
 
 Warren, Dr. 
 
 \\ anen, D. 
 
 Watkins, II. G. 
 
 Waugh, Dr. 
 
 Wayland. F. Jun. 
 Webster, T 
 Weiglit, G. 
 
 Welburn, IM. 
 
 1 West, G, M. 
 I AVigram, J. C. 
 I Wilbcrforce,Arch.i 
 
 Tb«t». 
 Psakn Ixxii. 1 
 Luke xxii. 01, 62 
 iMatthew x. 30 
 Ephesians ii. 10 
 1 Corinthians xvi. 13 
 
 i. 12,13 
 
 Revelation iii. 12 . 
 John vii. 46 
 Romans viii. 1 
 Titus ii. 11, 12 
 Romans viii. 16 
 1 Cor. v. 14, 15 
 Acts ix. 31 
 1 Cor. XV. 12—18 . 
 Galatians iv. 18 
 
 1 Cor. XV. 55 — 57 . 
 Isai^ih Ixiv. 6 
 
 xxviii. 16 
 
 Acts i. <3 — 11 
 Luke vi. 36 
 Isaiah xliv. 1 — 5 
 Ephesians vi. 23, 24 
 
 v. 8 
 
 Psalm 1. 14, 15 
 
 2 Timothy iii. 16 . 
 Maithew xxiv. 14 . 
 Micah v. 2—4 
 Galatians i. 24 
 Isaiah xl. 3 — 5 
 Eccles. xi. 1 — 6 
 Psalm xliii. 4 
 Hebrews xi. 33 
 
 1 Coiinthians li. 7 . 
 John XX. 30, 31 
 Ezekiel i. 1 . 
 Romans v. 1 
 Matthew xi. 30 
 Psalm cxiii. 5, 6 . 
 Zechariah ii. 13 
 Hebrews ix. 6 
 Romans viii. 15, 10. 
 
 1 Corinthians xiii. 1. 
 ( Hebrews xi. 33 
 
 (2 Corinthians iii. 18. 
 Song i\'. 16 
 Ezekiel xxxiii. 11 . 
 
 Maithew iii. 11 
 
 2 Kings ii. 11—15 . 
 Psnlmlxv. 2 
 
 2 Timothy iv. C— 8 . 
 Matt, xxviii. 19, 20 . 
 2 Corinthians v. 1, 2 
 Micah vii. 18 
 Matthew xiii. 33 
 Mark ix. 3-^0 . 
 
 xvi. 15, 16 . 
 
 ICor. i. 22— 24 
 Psalm iv. 6 . 
 Malachi iii. 16, 17 . 
 Matthew vi. 12 
 
 vi. 9, 10 . 
 
 vi. 11—13. 
 
 1 Peter ii. 6, 7 
 Romans viii. 28 
 Acts xi. 22, 23 
 Matthew xvi. 26 . 
 
 xi. 5 
 
 Luke i. 78, 79 
 Ephesians vi. 4 
 PsaUn cxxiv. 6 
 Lect., Church Hist. . 
 Acts xvii. 18 . 
 Proverbs xix. 2 
 M-itthew xii. 37 
 1 Corinthians ii. 9 . 
 Romans x. 8, 9 
 John xvii. 3 
 Psalm Iv. 17 
 , Luke iv. 
 
 Vol*. 
 
 33 
 
 1 
 
 3 
 
 36 
 
 38 
 
 40 
 
 41 
 
 8 
 
 1 
 
 1 
 
 10 
 
 12 
 
 12 
 
 13 
 
 21 
 
 32 
 
 2 
 
 5 
 
 3 
 
 5 
 
 9 
 
 3 
 
 9 
 
 22 
 
 27 
 
 1 
 
 No». 
 831 
 
 30 
 
 88 
 
 922 
 
 960 
 
 1,020 
 
 1,040 
 
 210 
 
 4 
 
 15 
 280 
 337 
 339 
 363 
 551 
 809 
 
 39 
 122 
 
 81 
 137 
 240 
 
 67 
 243 
 553 
 687 
 
 30 
 138 
 171 
 195 
 270 
 284 
 368 
 407 
 410 
 415 
 416 
 419 
 435 
 439 
 453 
 455 
 468 
 
 ,000 
 2 
 
 87 
 136 
 161 
 219 
 522 
 118 
 317 
 593 
 832 
 841 
 848 
 860 
 869 
 873 
 897 
 932 
 959 
 963 
 836 
 868 
 883 
 926 
 481 
 898 
 923 
 
 20 
 153 
 159 
 354 
 592 
 
GENERAL INDEK. 
 
 Preachers' Names. 
 Wilberforce,Arcli.S. 
 
 Wilcocks. E. 
 Wilcox, J. 
 
 Wilkins Dr. 
 Wilkinson, VV. 
 
 Williams, J. C. 
 
 Williams, Theod. 
 Williams, W. 
 
 Williams, W. B. 
 
 Wills, Mr. 
 Wilson, Bp. 
 
 Clayton, G. 
 
 Clavton, J. Jun. 
 €ox, Dr. 
 Fletcher, A. 
 
 5. 
 
 Texts. 
 
 1 Poferii. 17 
 Mark xiv. 9 . 
 Acts viii. 4 
 Revelation i. 5, 6 
 Isaiah xl. 31 . 
 
 2 Corinthians xiii 
 2 Samuel xiv. 14 
 Ecclesiastr-s xi. 4 . 
 Jonah iii. 12 
 Philippians iii. 8 
 2Conr)thiansiv. 1, 2 
 Galatians i. 24 
 Colossians ii. 2 
 Matthew vi. 11 
 .loul iii. 14 
 Revelation i. 13 
 
 1 Timothy vi. 15 . 
 Ephesians ii. 7 
 Isaiah liii. 12 
 
 2 Kings V. 14 
 John vii. 37 
 Mark ix. 23 
 Exodus xxix. 42 
 Genesis xviii. 23 
 Psalm xlvii. 4. 
 Psalm Ixxxiv. 11 . 
 Micah ii. 7 
 Exodus xviii. 21 
 Zechariah xii. 10 . 
 IJohnii. 1, 2 
 Romans v. 1 
 Joliniv. 7, 8 
 
 Acts ii. 42 
 Luke vii. 41—43 . 
 Matthew xviii. 3. . 
 Hebrews xii. 1, 2 . 
 Romans x. 11 — 15 . 
 Colossians iii. 4 
 2 Cor. V. 10, 11 
 John xiv. 28 
 Isaiah xl. 3 — 5 
 1 Corinthians ix. 21. 
 Acts vii. 59 
 Hosea iv. 17 
 
 1 Samuel xx, 3 
 Genesis iii. 24 
 Lnke xix. 22 
 Revelation xxi. 1 . 
 Job xviii. 14 
 Judges xfv. 14 
 Psalm xxxix. 13 
 John vii. 12 
 Psalm cxlv. 3. 
 Galatians v. 16—23. 
 Proverbs xxlx. 15 . 
 
 2 Cor. i. 3—7 
 
 1 Corinthians xv. 23 
 
 2 Cor. V. 14, 15 
 Colossians iii. 11 
 Gen. xxxxiii. 13, 14. 
 Psalm cxix. 9 
 Colossians iii. 22 
 
 2 Cor. vi. IC— 18 . 
 ] Thessalonians ii. 7. 
 1 Samuel i. 24—28 . 
 
 Iiish Education 
 Hibernian Society . 
 Refoimation Society 
 Protest. Oper. Assoc. 
 Chuich Extension . 
 Protestant Assoc. . 
 Church Extension . 
 
 No.. 
 
 943 
 
 1,013 
 
 1.059 
 
 G91 
 
 799 
 
 18 
 
 217 
 
 317 
 
 511 
 
 5'35 
 
 4C4 
 
 t3 
 
 es 
 
 107 
 313 
 5(3;J 
 (,70 
 730 
 748 
 773 
 782 
 851 
 969 
 979 
 983 
 308 
 513 
 515 
 116 
 6t2 
 807 
 823 
 838 
 890 
 958 
 966 
 110 
 1,038 
 389 
 74 
 81 
 127 
 91 
 123 
 135 
 166 
 172 
 183 
 198 
 288 
 296 
 312 
 65 
 4 
 145 
 179 
 199 
 211 
 230 
 255 
 255 
 255 
 295 
 344 
 352 
 
 Preachers' Names. 
 Wilson, Bp. 
 
 Wilton, E. 
 Wilson, J. 
 Wilson, Professor. 
 Wilson, W. 
 Winter, Dr. 
 
 Witty, J. F. 
 
 Wood row, W 
 Wolff, Dr. 
 
 Wood, J. P. 
 Wood, R. 
 Wood, T. 
 
 Woodd, B. 
 Woodroffe, T 
 
 W^oodwaid, J. H. 
 Wooldridge, Mr. 
 Worthington, Dr 
 Wright, G. 
 Wright, W. 
 Yate, W. 
 
 Yates, W. 
 
 Yockney, T. 
 Y'oung, D. 
 Young, J. 
 
 Young, R. 
 Young, T. 
 
 SPEECHES. 
 
 35 874,79 ; M'Neile, H. 
 
 34 867 I Noel, B. W. 
 37 944' 0'Sullivan,Dr. 
 39 1,007 I Seymour, M. H. 
 
 35 888 I Stowell, H. 
 35 878 I 
 
 35 888 
 
 Texts. 
 Psalm xxxiv. 8 
 Luke xvii. 7 — 10 . 
 Acts xi. 24 . 
 2 Timothy ii. 1—7 . 
 Acts XX. 20, 21 
 Ephesians iii. 20,21. 
 2 Corinthians xii. 10 
 Luke iv. 18, 19 
 Luke xxiii. 42, 43 . 
 Isaiuh ix. 6 
 Luke xii. 32 
 — — xiii. 4, 5 
 
 xvii. 26, 27 . 
 
 Matthew xxiv. 14 . 
 Lecture 
 
 Zechariah iv. 6 
 Revelation ii. 19 
 Isaiah Ivii. 15 
 Jeremiah ii. 2, 3 
 Proverbs iv. 13 
 2Timothy ii. 15 . 
 Matthew xxi 21—28 
 Funeral Address 
 Isaiah vi. 1 
 Jeremiah iii. 4 
 Ordination Address. 
 Funeral Address 
 Romans xiii. 11 
 James iv. 14 
 Isaiah i. 27 . 
 1 Corinthians xiii. 13 
 
 John X. 10 . 
 Acts ix. 3, 4 . 
 2 Sam. xxxiii. 1 — 4 . 
 1 Peter y.T . 
 Hebrews iv. 16 
 Proverbs xi. 19 
 Genesis ii. 3 
 
 xlix. 10 . 
 
 Revelation iii. 8 
 Matthew viii. 10 . 
 Mark iv. 26—28 
 Colossians i. 13 
 Philippians i. 27 
 1 Timothy iv. 16 . 
 Jeremiah iii. 4 
 Daniel vii. 9, 10 . 
 Colossians i. 28 
 Psalm xl. 4 . 
 John XX. 13 . 
 Psalm xlix. 8 
 Isaiah xxi. 11 
 Psalm cxxvi. 5, 6 . 
 Romans i. 28 
 Joel ii. 28, 29 
 Psa]... xxxvii.4 . 
 
 ex. 3 . 
 
 Proverbs xxxi. 30 . 
 Isaiah liii. 10 
 James v. 20 . 
 1 Thess. V. 20, 21 . 
 Ephesians ii. 2 
 
 Protest. Oper.Assoc. 
 Church Extension . 
 Protestant Assoc. . 
 Protest. Oper.Assoc. 
 Protestant Assoc. . 
 
 Operative ditto 
 
 Vols. Nos. 
 15 399 
 15 412 
 
 17 436 
 
 18 462 
 
 19 498 
 19 499 
 19 499 
 1 9 501 
 21 544 
 23 585 
 25 
 32 
 39 
 23 
 18 
 11 
 
 1 
 
 5 
 
 7 
 
 9 
 12 
 13 
 14 
 15 
 16 
 
 EUxNERAL ORATIONS. 
 
 3601 Lessey, T. . 
 575 Lewis, J. 
 566 Room, C. 
 744 Smith, Dr. Pye 
 
 1,027 I 
 
CLASSIFICATION OF THE PRINCIPAL CONTENTS 
 OF THE PULPIT. 
 
 Sermons on behalf of — 
 
 NATIONAL, PAROCHIAL AND WARD SCHOOLa 
 
 Preachers' Nam 
 
 Alford C. R. 
 Baker, T. B. 
 Bethell, Bp. 
 
 Blomfield, Bp. 
 Blunt, H. 
 Busfield, Dr. 
 Connell, R. L. 
 Copleston, Bp. 
 Croly, Dr. 
 
 Vols. 
 40 
 34 
 
 1 
 
 6 
 23 
 32 
 
 6 
 27 
 11 
 
 1 
 80 
 
 Crosby, R 
 
 Cunningham, J. W. 
 
 Curling, W. 
 
 Dale, T 
 
 Dealtry, Dr. . 
 Denham, J. F. 
 DiUon, Dr. . . . 
 
 Forster, J. 
 
 Anderson, J. 
 Belcher, J. , 
 Binney, T. . 
 Cawood, J. , 
 CoUyer, Dr. 
 DiUon, Dr. 
 
 Nob. j Preacliers' Names. 
 1,009; Gilbert, P. P. ., 
 869' Goddard, Dr. 
 
 2 1 Hambleton, J. 
 170 
 
 582 
 
 798 Harrison, W. 
 
 159 Hebert, C 
 
 C88 Hook, Dr 
 
 306 j 
 
 3 Howley, Archbp. 
 771; 
 
 8 219 
 
 145 I Hughes, Hugh 
 
 743 Inghss, Bp. 
 
 318 Jackson, T. 
 
 350 
 
 971 
 
 998 
 
 202 
 
 971 
 
 103 
 
 233 
 
 981 
 
 Lane, C , 
 
 Law, Archd. 
 Law, Bp. 
 Lee, Prof. 
 M'Gratlj, H. W. 
 M'Neile, H. 
 
 Vols. 
 33 
 
 2 
 24 
 30 
 31 
 39 
 34 
 33 
 35 
 
 1 
 
 2 
 42 
 34 
 
 4 
 35 
 37 
 
 Niis. I Preachers' Names. 
 844 Majendie, Bp. 
 
 34 
 627 
 753 
 
 797 
 998 
 863 
 828 
 883 
 1 
 
 59 
 1,087 
 858 
 115 
 898 
 927 
 
 33 
 884 
 106 
 189 
 743 
 879 
 887 
 
 Marsh, W 
 
 Melvill, H 
 
 Montgomery, R. 
 
 Mortimer, T 
 
 Noel, B.W 
 
 Pearson, J. N. 
 
 Ramsey, S 
 
 Robins, S 
 
 Robinson, Archd, . 
 
 Rudge, Dr ^ 
 
 Russell, Dr 
 
 Sandford, J 
 
 Stowell, H 
 
 Sumner, Bp. C. R. 
 Thompson, E. 
 
 Valpy, Dr 
 
 Van Mildert, Bp. . 
 
 Were, E. B 
 
 Wilber force, Arch. S 
 Wilson, Bp. 
 
 Yate,W '.'.'.'. 
 
 CHAPEL AND SUNDAY SCHOOLS. 
 
 235 
 671 
 1,005 
 351 
 3 
 794 
 
 DriscolL, C. 
 Evans, J. H. . . 
 Macmoi-land, P. 
 Melvill, H. 
 Noel, Baptist W. 
 PhiUp, Dr 
 
 682 
 974 
 722 
 520 
 
 798 
 
 718 
 
 Potenger, R. . 
 Sherman, J. 
 Stowell, H. 
 Trefifry, R. Jun. 
 Yate, W. ... 
 
 Vols. 
 
 I 
 11 
 36 
 38 
 34 
 38 
 22 
 33 
 22 
 30 
 
 7 
 
 8 
 22 
 37 
 
 7 
 33 
 
 2 
 
 7 
 36 
 37 
 
 5 
 19 
 
 Nos. 
 30 
 297 
 905 
 953 
 864 
 971 
 558 
 828 
 577 
 753 
 
 677 
 940 
 196 
 831 
 41 
 182 
 923 
 933 
 141 
 498 
 204 
 
 941 
 299 
 698 
 
 Dale, T 
 
 DiUon, Dr. . , 
 Haslegrave, J. 
 
 Armstrong, J. 
 Bather, Archd. ... 
 Bicker steth, E. ... 
 
 Budd,H *.". 
 
 Close, F 
 
 Cunningham, J. W. 
 
 Dale, T. ., 
 Ellaby, F. 
 Goode, F. 
 Graham, J. 
 
 INFANT SCHOOLS. 
 
 37 931 I Robins, S 39 
 
 32 803 Stewart, J. H. . . . 39 
 SQ 833 1 
 
 988 I Thompson, E. 
 982 Wilson, Bp. 
 
 MISSIONARY SOCIETIES, Viz.— 
 
 CHURCH MISSIONARY SOCIETY. 
 
 81 Hambleton, J. ... 33 889 Richmond, L. . . 
 
 548 Jerram, C 5 141 Scholefield, Prof. 
 
 495 Johnson, J. H. ... 10 285 Spooner, Archd. 
 StoweU, H. . . 
 Sumner, Bp. C. 
 Sumner, Bp. J. 
 Warren, D. 
 
 243 
 
 994 
 
 4 
 
 588 
 763 
 135 
 818 
 438 
 
 Johnson, J. H. 
 Jowett, W. 
 M'Neile, H. , . 
 
 Mann, W 
 
 Mortimer, T. . . 
 Noel, Baptist W. 
 Noel, G. T. . . 
 
 Page, T 
 
 Pearson, Dean 
 J. N. 
 
 141 
 
 285 
 284 
 187 
 137 
 341 
 657 
 934 
 937 
 956 
 379 
 877 
 
 WiUiams, W. 
 Wilson, Bp. 
 Wilson, J. . 
 Wilson, W. . 
 
 773 
 352 
 
 134 
 
 604 
 
 710 
 
 1,055 
 
 269 
 
 111 
 
 81 
 
 137 
 
 81 
 
 499 
 
 594 
 
 290 
 
 Chalmers, Dr. 
 
 CHURCH OF SCOTLAND FOREIGN MISSIONS. 
 22 562 1 Duff, Dr. 28 714 | Duff, Dr. 
 
 Bowers, J 20 515-16 | Lessey, T. 
 
 Bromley, J. 
 Bunting, Dr. 
 
 WESLEYAN MISSIONARY SOCIETY. 
 
 Burder Dr. 
 Clarke, Dr. A. 
 Dixon, J. 
 
 Hamilton, R. W. 
 Jay, W 
 
 270 
 56 1 
 322 
 378 
 60 
 269 
 939 
 549,50 
 656 
 
 ... 20 
 
 28 
 
 M'All, Dr 24 
 
 M'Allum, Dr 4 
 
 Newton, R 4 
 
 6 
 
 12 
 
 — 17 
 
 162 
 513 
 709 
 615 
 112 
 112 
 163 
 321 
 377 
 453 
 
 Newton, R. 
 Parsons, J. 
 
 Raffles, Dr. 
 
 Stewart, Dr. 
 Thorpe, W. 
 Watson, R. . 
 
 885 
 
 21 548—9 
 12 321 
 
 818 
 437 
 448 
 162 
 214 
 270 
 43i» 
 
n 
 
 cLASSI^ICATIO^r of the principal contenI'S. 
 
 LONDON MISSIONARY SOCIE 
 
 Capel, S. R. . . 
 Carter, W. 
 CoUyer, Dr. 
 Cooke, Dr. 
 Dillon, Dr. 
 Gordon, Dr. 
 Griffin, J. ... 
 Halley, Dr. . . 
 Hamilton, 11. W. 
 
 Birt, I. 
 Brown, J. 
 Carey, E. . . 
 Evans, J. H. 
 Fletcher, Dr. 
 Hall, R. . . . 
 Hinton, J. II. 
 
 .. Nos. 
 
 rj3o 
 
 272 
 109 
 323 
 942 
 880 
 218 
 323 
 331 
 413 
 1,010 
 61—2 
 442 
 763 
 214 
 186 
 1,003 
 110 
 
 Pri-aclieis' Name. 
 Hamilton, R. W. 
 Hatchard, J. ... 
 
 Heugh, H 
 
 HDl, R 
 
 Irving, E 
 
 James, J. A. . . , 
 
 Jay, W 
 
 Julian, J 
 
 Ivnight, J 
 
 Langley, J 
 
 Lucy, W 
 
 M'All, Dr 
 
 M'Donald, J. . . 
 Morison, Dr. R. 
 Mortimer, T. . . , 
 Noel, Baptist AV. 
 
 Vols. 
 20 
 
 15 ; 
 
 14 
 21 
 
 2 
 
 7 
 10 
 
 6 
 12 
 
 2 
 22 
 12 
 
 6 
 
 1 
 
 4 
 
 6- 
 10 
 
 Nos. 
 518 
 
 96—7 
 380 
 552 
 
 57—8 
 186 
 271 
 167 
 325 
 37 
 555 
 325 
 163 
 5 
 109 
 164 
 273 
 
 TY. 
 
 Preachers' Name. 
 Parsons, J. 
 Pentycross, T. 
 Philip, Dr. ... 
 Raffles, Dr. .. . 
 Reed, Dr. 
 Robins, S. .... 
 Russell, D. ... 
 Smith, T. . . . 
 Stewart, Dr. 
 Thodey, S. 
 Thorpe, W. 
 Townley, H. . 
 
 Vance, W.E. '. 
 Wardlaw, Dr. , 
 WiUiams, J. C. 
 Young, D. . . . 
 
 Vol» No.f. 
 
 8 21S 
 
 5 128 
 
 6 167 
 33 842 
 17 440—1 
 28 713 
 
 6 164 
 
 2 58—9 
 
 10 272 
 
 BAPTIST MISSIONARY SOCIETY. 
 
 276 
 
 386 
 175 
 942 
 
 224 
 222 
 
 387 
 
 Knibb, W. 
 
 Leifchild, Dr. . 
 
 Lister, J 
 
 Marshman, Dr. 
 Murch, Dr. 
 
 558 
 946 
 610 
 175 
 176 
 328 
 
 Price, Dr, 
 
 Roberts, T. 
 Summers, S. 
 Swan, T. .. 
 Yates, W. 
 
 BOSTON BAPTIST MISSIONARY SOCIETY.— Wayland, F. 
 MORAVIAN MISSIONARY SOCIETY. 
 
 Gumming, J. .... 
 Cunningham, J. W. 
 Dillon, Dr 
 
 886 ; Hancock, W. - , 
 452 Parsons, E. Jun. 
 
 420 
 177 
 
 Sherman, J. 
 Sibthorp, R. W. 
 
 HOME MISSIONARY SOCIETY. 
 
 1 
 
 7 
 
 19 
 
 497 
 
 2 
 
 49 
 
 8 215,17 
 
 22 
 
 553 
 
 Adkins, T 
 
 Clfiyton, G. 
 Fletcher, A. 
 Fletcher, Dr. . . 
 Good, J. E. 
 
 Aged Pilgrims' Friend Socicti/. 
 
 Dillon, Dr 27 699 
 
 Evans, J. H 40 1,007 
 
 Nunn, W 33 896 
 
 33 896 
 
 Baptist Building Fukd. 
 
 Birt, J, 10 268 
 
 Watson, R. .' 17 4.53 
 
 Bible Hocieti,'. 
 
 Jay, W *a() 925 
 
 Blind, Society for. 
 
 Noel, B. W 39 991 
 
 Bristol Academi/. 
 
 HaU,R H 223 
 
 British Orphan AsTjlum. 
 
 Bradley, C 39 997 
 
 Eden, R 34 868 
 
 Sandys, J 19 481 
 
 A British Reformation Society. 
 
 rmstrong, N 17 441 
 
 u mming, J 26 660 
 
 30 767 
 
 .... 37 944 
 
 Dalton, W 17 450 
 
 M^NeUe,H. 14 384 
 
 HiU, R 
 
 Morison, Dr. J. .. 
 
 Parsons, J. 
 
 Raffles, Dr 
 
 382 I Roby, W. 
 443 Sherman, J. 
 762 I Townley, H. 
 881 Young, J. 
 
 340 
 ill 
 54 
 57 
 822 
 651 
 110 
 639 
 
 574 
 613 
 913 
 663 
 330 
 276 
 
 604 
 218 
 
 10 274 
 
 26 658 
 
 12 324 
 
 32 817 
 
 11& 
 
 OTHER CHARITIES. 
 
 M'Ncile, H 17 346 
 
 19 496 
 
 Noel, B.W 41 1,056 
 
 O'Sullivan, Dr. ... 10 277 
 
 Christian Instruction Society. 
 
 Parsons, J 10 262 
 
 Church Building Fund. 
 
 Clissold, H 36 916 
 
 Forster, J 37 929 
 
 Melvill,H 36 908 
 
 Wilson, Bp 11 295 
 
 Church Pastoral- Aid Society. 
 
 Brodrick, W. J. ... 36 914 
 
 Dale, T 29 729 
 
 33 83G 
 
 Gilbert, P. P 33 839 
 
 Hebert, C 35 889 
 
 ■ ... 37 936 
 
 M'Neilc, II.'.'.'.'.'.'. 35 887 
 
 Seymour, M. H. ... 35 897 
 
 Stowell, H 28 712 
 
 32 819 
 
 Weight, G 35 897 
 
 Continental Society. 
 
 Armstrong, N 17 444 
 
 Bulteel, H. B 17 440 
 
 Galton, J. L 24 606 
 
 Gordon, Dr 8 221 
 
 Hill, R , 12 327 
 
 M'NeUe, H 6 169 
 
 Morison, Dr. J. .. 6 170 
 
 Mortimer, T. 8 221 
 
 Noel, G. T. 10 273 
 
 Thomson, Dr. A. . . 10 273 
 Dispensaries. 
 
 Bull, E 36 902 
 
 Denham, J. F. . . . . 13 364 
 
 Melvill, H 21 539 
 
 Mortimer, T. ... 11 289 
 
 Sumner. Bp. C. R- . 10 262, 
 
 District Visitijig Societies. 
 
 Benson, C 28 716 
 
 Cunningham, J. W. 30 767 
 
 Curling, AV 23 684 
 
 Dale, T 21 532 
 
 Hughes, Hugh 36 912 
 
 M'Caul, Dr 34 852 
 
 Melvill, H 23 687 
 
 Plumptre, H. S. . . 31 789 
 
 Robins, S 42 .. 1,082-3 
 
 Stowell, H 26 661 
 
 Stunner, Bp. C. R. . 12 337 
 
 Bp. J, B. . 16 429 
 
 19 496 
 
CLASSIFICATION OF THE PRINCIPAL CONTENTS. 
 
 19 
 
 Preachers' Names. Vols. Nos. 
 
 Witty, J. F 34 857 
 
 Ear Dispensary. 
 
 CoUs, J. F 38 953 
 
 Dodsworth, W. . . 39 998 
 European Missionary Society. 
 
 Stowell, H 30 762 
 
 Tottenham, E 37 943 
 
 Eye and Ear Infirmary. 
 
 Croly, Dr 15 391 
 
 Female Orphan Asylum. 
 
 Bethell, Bp 8 206 
 
 Dillon, Dr 13 355 
 
 Stowell, H 37 940 
 
 Female Orphan Asylum, Pad- 
 dington. 
 
 Moore, D, 40 1,030 
 
 Female Protection Society. 
 Champneys, W. W. 37 947 
 
 Curling, AV 39 982 
 
 Laing, D 40 1,006 
 
 Williams, J 35 890 
 
 Fever Hospital. 
 
 Melvill, H 35 882 
 
 Noel, Hon. B. W. . 15 403 
 
 Shepherd, Dr 1 10 
 
 Gospel Tract Society. 
 
 Borrows, W 8 228 
 
 Irving, E 8 228 
 
 Guardian Society. 
 
 Mann, I. 14 380 
 
 Marsh, W 7 192 
 
 Hibernian Society. 
 
 Cooke, Dr. H 34 866—7 
 
 Ir\ing, E 6 160 
 
 Humane Society. 
 
 Dillon, Dr 33 831 
 
 Gilly, W. S 8 209 
 
 Irish Church Education Society. 
 
 Beresford, M. G. . . 35 883 
 
 Irish Clergy Belief. 
 
 Kobins, S 27 702 
 
 Irish Society, 
 
 Bea^h,H.H....J» g« 
 
 Noel, B. W 30 765 
 
 Stowell, H 22 557 
 
 24 605 
 
 Sumner, Bp. J. B. , 10 268 
 Irish Evangelical Society. 
 
 Burnet, J 12 338 
 
 Cooper, W. H. .. 30 771 
 
 .. 33 838 
 
 Jews' Society. 
 
 DiUon, Dr 10 267 
 
 Hodson, Archd. .. 14 378 
 
 Jerram, C 12 324 
 
 Marsh, W 9 239 
 
 Simeon, C 8 203 
 
 16 428 
 
 I'liomason, T 10 280 
 
 MeMll, H 36 91 7 
 
 King's College Hospital. 
 
 Melvill, H 36 917 
 
 Benson, G 37 948 
 
 Preachers' Names. Vols. Nos. 
 
 Jackson, T 42 1,073 
 
 Ladies' Charity Sch. {Snow Hill). 
 
 Dale, T. 
 
 945 
 1,068 
 
 945 
 1,080 
 
 763 
 
 Fell, H. F. ... 
 Hughes, Hugh . 
 Stowell, H. ... 
 Ladies' Hibernian Female School 
 Society. 
 
 Galton, J. L 30 772 
 
 M'Neile, H 17 436 
 
 O'Sullivan, Dr. ... 28 707 
 
 Shaw, R 12 334 
 
 Ladies' Negro Education Soc. 
 
 Melvill, H 35 874 
 
 Sibthorp, B. W. ... 10 275 
 
 StoweU, H. . . 32 823 
 
 London Aged Christian Society. 
 
 Baker, T. B 30 767 
 
 London City Mission. 
 
 Evans, J. H 27 690 
 
 Noel, B. W 30 767 
 
 RusseU, Lord W. 32 822 
 London Female Mission. 
 
 Hall, P 35 892 
 
 Kirk, E. N 31 793 
 
 Young, R 38 964 
 
 London Female Penitentiary. 
 
 Melvill, H 20 508 
 
 Sibthorp, R. W. ... 8 207 
 
 Wilcox, J 8 207 
 
 London Seaman's Society. 
 Clayton, J. Jun. .. 6 157 
 
 Lying-in Hospital. 
 Harcourt, Arbp, ... 11 287 
 
 Ryder, Bp 6 156 
 
 Magdalen Hospital. 
 
 Carr,Bp 11 286 
 
 Noel, Hon. B. W. . 41 1,055 
 
 Metropolis Churches Fund. 
 Beamish, H. H, 
 Blomfield, Bp. . 
 
 Dale, T 
 
 M'Neile, H. . 
 Montgomery, R. 
 
 Monthly Tract Society. 
 Beamish, H. H. ... 39 994 
 Naval and Military Bible Soc. 
 
 Marks, R 10 271 
 
 Melvill, H 14 .379 
 
 Newfoundland S^c. School ety. 
 
 Brandram, A 7 178 
 
 Bridge. T. F. H. . 38 972 
 
 Budd, H 10 263 
 
 Close, F 35 877 
 
 Dale, T 37 938 
 
 Haslegrave, J 34 853 
 
 Ilawtrey, C. S. ... 9 232 
 
 Melvill, H 32 820 
 
 Sibthorp, R. W. ... 11 291 
 
 Sidney, E 30 769 
 
 Wilberforce,Arch.S 41 1,059 
 
 Wilcox, J 12 317 
 
 Philo'Judean Society. 
 M'JJeile, H 14 376 
 
 33 
 
 831 
 
 29 
 
 750 
 
 40 
 
 1,021 
 
 39 
 
 995 
 
 35 
 
 894 
 
 Preachers' Name. Voli. Nos. 
 
 M'Neile, H 19 494 
 
 Stowell, H 41 1,054 
 
 Philanthropic Society. 
 Anderson. J. S M 39 995 
 
 Benson, C 4 116 
 
 Horsley, Bp 39 978 
 
 Melvill, H 35 886 
 
 Sumner, Bp. C. R. . 10 279 
 
 Wilberforce,Arch.S 37 943 
 
 Port of London, Sfc. Society. 
 
 Andrews, Dr 12 335 
 
 Prayer Book and Homily Society. 
 Scholefield, Prof. . 6 ,148 
 
 . 28 ' 710 
 
 Sidney, E 37 943 
 
 Sumner, Bp. C. R. . 14 381 
 Prison Discipline Improvement 
 
 Society. 
 Cunningham, J. W. 8 225 
 
 Protestant Association. 
 Holloway, Dr. . . . 33 825 
 
 M'Neile, H 35 878 
 
 39 996 
 
 Montgomery, R. ... 38 952 
 O'Sullivan, Dr. ... 38 967 
 Stowell, H 32 822 
 
 38 967 
 
 41 1,058 
 
 ProtestantOperative Associations. 
 Curling, W. ..,.. . 42 1,076 
 
 M'Neile, H 39 1,001 
 
 Propagation of the Gospel in 
 Foreign Parts. 
 
 Cole, H 41 1,058 
 
 Gwyther, J 27 681 
 
 Mehdll, H 34 870 
 
 Otter, Bp 5 140 
 
 Sumner, Bp. J. B. . 24 607 
 TomHnson, G. C. . 27 692 
 
 Welburn, M 34 868 
 
 Beligious Tract Society. 
 
 Close, F 22 556 
 
 Parsons, J 10 260 
 
 Sibthorp, R. W. ... 13 258 
 
 Vance, W. F 18 472 
 
 Sailors' Orphan School. 
 Armstrong, N. ... 18 466 
 
 Noel, B. W 40 1,013 
 
 Shipwrecked Fishermen 's Society. 
 
 Burnet, Dr 41 1,045 
 
 Sons of the Clergy. 
 
 Benson, C 6 169 
 
 Stepney College. 
 
 Carey, E 10 277 
 
 Strange7-s' Friend. 
 
 Moore, D 41 1,048 
 
 Noel, Hon. B. W. . 42 1,087 
 
 Robins, S 34 94s 
 
 Warren, Dr. .... 2 39 
 
 Trinitarian Bible Society. 
 
 Goodhart, C. J. . . 26 659 
 
 Widoiv's Society. 
 
 Robins, S 28 711 
 
 Rydor, Bp 8 .227 
 
 Dives and Lazarus : 
 
 Harness, W 1 
 
 King, R 39 
 
 Maude, H. R 26 
 
 Melvill, H 31 
 
 SERMONS ON THE PARABLES, 
 iVaughan, Dr 5 129 
 
 4 '■ The FooKsh Rich jMan : 
 
 900 i Noel, B. W 36 906 
 
 673 I Philip, R 8 209 
 
 784 1 
 
 The Lost Sheep- 
 Eland, G. E. • . . . 3 
 Montgomery, R. . 
 Moore, D. 
 
$0 
 
 CtASSIFICATION OF THE PRINCISAX, CONTENTS. 
 
 Pieactieis' Names. 
 
 Vols. 
 
 Nus. 
 
 The Lost Silver : 
 
 
 Montgomery, R. . . 
 
 35 
 
 894 
 
 The Prodigal Son: 
 
 
 Beames, T 
 
 33 
 
 827 
 
 Burnet, Dr. 
 
 31 
 
 794 
 
 Dillon, Dr 
 
 9 
 
 233 
 
 Gre-g, T. D 
 
 20 
 
 520 
 
 Kik, E. N 
 
 34 
 
 851 
 
 Noel, B. W 
 
 33 
 
 824 
 
 Thompson, E. 
 
 28 
 
 724 
 
 The Wedding Garment: 
 
 Campbell, Dr 11 292 
 
 R(5bins, S. ..., 3] 791 
 
 The deaf and dumb spirit cast out :. 
 
 Hunt, R. T. 1 9 
 
 Jay, W 42 1,08& 
 
 The pool of Bethesda : 
 
 Blackburn, J 2 35 
 
 M'Morland, P. ... 26 656 
 
 Preachers' Names. Vols. Nos 
 
 The Prepared Feast. 
 
 Borrows, W 28 718 
 
 Robins, S 35 884 
 
 The Pharisee and Publican : 
 
 Curling, W 39 982 
 
 The Good Samaritan: 
 
 Dillon, Dr 13 342 
 
 The Pearl of Great Price: 
 Noel, B. W. ... 38 951 
 
 Scobell, E 13 358 
 
 The Foohsh Virgins : 
 Hughes, Hugh ... 33 843 
 The Labourei-s in the Vineyard: 
 Styles, Dr. ... 14 370 
 
 SERMONS ON MIRACLES. 
 
 The importunate "woman of 
 
 Canaan : 
 
 Newton, R 10 
 
 The ten lepers: 
 
 Jay.W 40 
 
 The leper cleansed 
 Hardine:, J 22 
 
 283 
 
 1,016 
 
 568 
 
 Preachers' Names. Vols. Nos. 
 
 The Sower: 
 
 Borrows, W 25 645 
 
 25 646 
 
 Page, T 22 574 
 
 The Seed in the Earth: 
 
 Hambleton, J 17 458 
 
 Woodd, B 1 7 
 
 The unjust Steward: 
 
 Croly, Dr, 30 771 
 
 The Tares and the Wheat: 
 
 Robins, S 33 843. 
 
 The Lnportunate Widow: 
 Kelly, D 35 895 
 
 The woman healed' by touching 
 Christ's garment : 
 
 Noel, B. W 24 614 
 
 The tempest stilled : 
 
 Sedger, T 36 907 
 
 Classification of Christ's miracles : 
 Watson, R 15 410 
 
 SERMONS ON SCRIPTURE HISTORIES. 
 
 Cain : 
 Jay, W 38 
 
 Abel: 
 Bradley, C 40 
 
 Enoch : 
 
 Melvill, H 28 
 
 Morison, Dr. J. ... 7 
 Noah : 
 
 Croly, Dr 28 
 
 Dobson, J. P 8 
 
 Abraham offering up L 
 
 Noel, B. W. 27 
 
 Lot's Wife: 
 
 Hambleton, J 32 
 
 Jacob at Bethel : 
 
 Hambleton, J 40 
 
 Parsons, J 27 
 
 Moses in Egypt : 
 
 Philip, Dr 28 
 
 Moses at Horeb: 
 Law, Archdeacon . 33 
 Achan : 
 
 Parsons, J 41 
 
 Seymour, M. H. ... 38 
 
 Smith, Dr. Pye 
 
 31 
 
 1,031 
 
 719 
 201 
 
 716 
 203 
 
 678 
 810 
 
 1,017 
 693 
 
 1,053 
 955 
 
 776 
 
 David and GoHath : 
 
 Melvill, H 33 836 
 
 David pursuing the Amalekites : 
 Bradley, C. . . . . 32 807 
 
 Absalom : 
 Noel, Baptist W. . , 28 704 
 
 Abijah: 
 Coqueril, M. ... 33 845 
 
 Hitchin, T 32 808 
 
 Stratten, J. 39 979 
 
 Ahab's fall: 
 
 Melvill, H. 29 732 
 
 The widow of Zarephath : 
 
 Noel, Baptist W. ... 3L 790 
 
 Shadrach, &c. 
 
 Jay, W 8 225 
 
 Noel, Baptist W. ... 35 890 
 Daniel : 
 
 Cooper, J. R 20 517 
 
 Nehemiah at Jerusalem : 
 
 Pearson, J. N 30 760 
 
 Jonah at Nineveh : 
 Dillon, Dr 30 756 
 
 Christ at Capernaum . 
 Jay, W 42 1,088 
 
 The rich young man : 
 Bennett, Dr. .... 16 421 
 
 Moore, D 38 957 
 
 Thorp, J. 16 417 
 
 The transfiguration: 
 
 Hambleton, J 38 966 
 
 Judas : 
 Noel, Baptist W. . 36 907 
 
 G. T 8 212 
 
 The dying thief: 
 
 Parsons, J 35 873 
 
 Wilson, D 21 544 
 
 Peter at the cross : 
 
 Thorp. J 26 673 
 
 Emmaus : 
 
 Hambleton, J 39 991 
 
 Lydia: 
 
 Dealtry, Dr 33 826 
 
 Paul converted: 
 
 Wolff, Dr 33 840 
 
 Paul shipwrecked: 
 
 Jeans, G 27 696 
 
 Barnabas at Antioch : 
 
 Jay, W 40 1,018 
 
 Death of Herod: 
 Close, E 42 1,080 
 
 The Trinity: 
 
 Ackland, Dr 1 
 
 Dale, T 17 
 
 Melvill, H 17 
 
 Moore, Dr 1 
 
 Cresswell, R. ... 38 
 
 Cole, H 41 
 
 Vernon, Mr 1 
 
 Deity of Christ : 
 
 Blomfield, Bp 4 
 
 Burder, S 
 
 Melvill, H 
 
 Robins, S. 
 
 Taylor, T 
 
 Williams, W. B. .. 
 
 SERMONS ON SCRIPTURE DOCTRINES. 
 
 449 
 447 
 
 6 
 
 965 
 
 1,063 
 
 6 
 
 113 
 
 8 
 689 
 816 
 304 
 91 
 312 
 
 Divinity of the Holy Spii 
 
 Melvill, H. 26 
 
 Taylor, T 12 
 
 Burder, Dr. 
 
 The fall: 
 
 Harding, J. 
 
 Melvill, H 
 
 Parsons, J. . . , 
 Ryder, Bp. ... 
 Seymour, M. H 
 
 Original sin : 
 
 I\jrk, E. N 34 
 
 Melvill, H 34 
 
 The Atonement: 
 
 Bunting, W. M 24 
 
 Resurrection of Christ : 
 Champneys, W. W. 34 
 
 Melvill, H 15 
 
 Extent of the Atonement 
 
 Melvill, H 19 
 
 Millar, J 16 
 
 Repentance : 
 
 Edouart, A. G 38 
 
 Noel, Baptist W.... 24 
 
 Parsons, J 41 
 
 Thompson, E 27 
 
 Justification by faith 
 M'Neile, H. .. 17 
 Seymour, M. H. ... 40 
 
 Williams, J 32 
 
 Assurance : 
 
 Burnet, J 19 
 
 Watson, R 17 
 
 Immortality of the soul: 
 MelviU, H 30 772 
 
 Resurrection of the dead : 
 
 Benson, C 15 400 
 
 Bunting, Dr 32 821 
 
 Green, S 27 690 
 
 Parsons, J 32 816 
 
 956 
 
 62-2 
 
 1,052 
 
 699 
 
 1,020 
 
 807 
 
 498 
 455 
 
CLASSIFICATION OF THE PRINCIPAL CONTENTS. 
 
 SERMONS ON THE EVIDENCES OF CHRISTIANITY 
 
 Preachers' Names. 
 Blackburn, J. 
 Blomfiekl, Bp. 
 
 Blunt, II. .. 
 Chalmers, Dr. 
 
 Clayton, G. .., 
 Collyer, Dr. 
 Camming J. 
 
 Vols. Nos 
 
 20 61 : 
 
 (Truth of the Bible) 
 
 (Effects of Christi- 
 anity) 16 433 
 
 (General Summary) . 22 555 
 
 (Immortality of the 
 
 Soul) 14. .384-5 
 
 (The Resurrection) . 14 374 
 
 (Claims of Christianity) 3 61-2 
 
 (The soul immaterial 
 
 and immortal) .... 36 911 
 
 (Existence of God).. 36 913 
 
 (Revelation Probable 
 
 and Necessary) ... 36 914 
 
 (The Bible Genuine) . 36 918 
 
 (The Bible Inspired). 86 924 
 
 (Objections to Scrip- 
 ture) 37 928 
 
 Prtatlicrs' Nar 
 Camming, J. 
 
 Hall, R. 
 
 Halley, Dr, 
 
 (Objections to Scrip- 
 ture) 
 
 (Ditto) .... 
 
 (Evidence from Mi- 
 racles) 
 
 (Future Judgment 
 reasonable) 
 
 (Adaptation to Man's 
 Nature) 
 
 (Being of a God) 
 
 Mortimer, T. 
 
 Parsons, E. Jan. (InfideUty tested) 
 
 Seymour,M.H. (Analogy of Nature 
 
 and Revelation) ... 
 Smith, Sidney. (From the Conversion 
 
 of St. Paul) .... 
 
 Watson, J. ... (Inspiration of the 
 
 New Testament) . 
 
 37 935 
 
 37 942 
 
 4 117 
 
 4 117 
 
 39.. 1,003 
 
 3 69 
 
 31 786 
 
 38 963 
 19 483 
 27 687 
 
 SERMONS ON POLITICAL SUBJECTS. 
 
 Loyalty towards rulers : 
 
 Clayton, G 1 7 
 
 Curling, W 30 774 
 
 Fearne, F. G. ... 37 950 
 
 Foster, J. F 21 538 
 
 Sandj-s, J 18 463 
 
 Scott, J 23 697 
 
 Symonds, A. R. ... 35 892 
 
 The poor laws : 
 Chalmers, Dr. ... 1 18 
 
 Manufacturing dist , distress in : 
 
 Melvill, H 41 1,065 
 
 Noel, Baptist, W. . 42 1,067 
 Popular commotion : 
 
 Thompson, E 42 1,073 
 
 Duty of a judge: 
 Smith, Sidney ... 2 55 
 
 England's distinctions : 
 Croly, Dr 37 948 
 
 England, God's reserved portion : 
 
 M'Neile, H 12 316 
 
 National sins : 
 Parsons, J. ...... 16 426 
 
 Smith, W. 11 40 1,020 
 
 National apostacy : 
 Holloway, Dr. ... 33 825 
 
 State of the times : 
 
 Binney, T 14 375 
 
 41 1,041 
 
 Cooper, J 26 676 
 
 Forster, J 37 929 
 
 Leifchild, Dr '34 850 
 
 Smith, W. H. ... 37 929 
 Thompson, E. . . 26 666 
 
 „, 34 855 
 
 Thorpe, W 16 431—2 
 
 National jndgments : 
 Irving, E 20 507 
 
 Distress of natiuns : 
 Marsden, J. B. ... 16 424 
 Necessity of national morality: 
 Smith, Dr. Pye . . 20 605 
 
 Necessity of national religion : 
 
 Scott, J 23 586 
 
 Irish education scheme : 
 
 M'Neile, H 19 482 
 
 ... 19 484 
 
 Duty of electors : 
 
 Wilks, S. C 20 515 
 
 Liberty, founded on Christianity : 
 
 Jackson, T 36 898 
 
 Melvill, H 25 649 
 
 God's government of nations : 
 M'NeUe, H 36 903 
 
 SERMONS RELATING TO THE CHURCH OF ENGLAND. 
 
 A national religious establish- 
 ment defended : 
 Chalmers, Dr. ... 22 661 
 Dealtry, Dr. . . 21 549 
 
 Harding, J 29 748 
 
 M'Neile, H 30 766 
 
 Scott, J 18 469 
 
 The English Church establish- 
 ment defended : 
 
 Chesnutt, G 24 620 
 
 Grossman, F. G. . 24 609 
 Gillmor, W 29 741 
 
 37 933 
 
 M'Neile, H 23 592 
 
 593, 596, 598, 600 
 
 . 37 929, 
 
 930, 931, 932, 933 
 
 Montgomery, R 39 1,000 
 
 Welbum, M. ... 33 836 
 Williams. J- ... 33 838 
 The Church Engl, defended: 
 Dale, T 39 990 
 
 Errors of Rome : 
 
 Gumming, J 37 
 
 Dalton, W 17 
 
 Hoare, E. •- 36 
 
 M'Neile, H 39 
 
 Tottenham, E. ... 23 
 
 944 
 450 
 922 
 1,002 
 603 
 
 Hill, W. H. ... 40 1,021 
 Church authority: 
 
 M'Neile, H 14 384 
 
 Church Order : 
 
 Dale, T 41 1,091 
 
 Excellency of the liturgy : 
 
 Burgess, R 34 848 
 
 Dale, T 40 1,021 
 
 Dealtry, Dr 21 549 
 
 Stowell, H 37 941' 
 
 Williams, W. B. ..-6 172 
 
 (Character of the English liturgy : 
 
 Wilkins, Dr. ... 18 464 
 
 Church reform : 
 
 M'Neile, H 19 496 
 
 Duty of churchmen towards 
 dissenters,- 
 
 Webster, T 12 317 
 
 Claims of dissenters: 
 
 Hunt, J 10 260 
 
 Schism condemned : 
 Mortimer, T 39 981 
 
 SERMONS ON POPERY. 
 The reformation commemorated 
 
 and defended : 
 Ilnghes, Henry.... 27 680 
 Melvill, H 27 679 
 
 Scholefield, I'ro'f' '. 28 846 
 
 Seymour, M. H. ... 31 
 
 Wait, Dr 38 
 
 The voluntary system : 
 Brown, J 12 
 
 The Church's foes: 
 Seymour, M. H. ... 34 
 Puseyism : 
 
 Gumming, J 41 1 
 
 Noel, B. W 41 1 
 
 . (BaptRegen.) 42 1 
 
 — (Ditto) 42 1 
 
 ( IJitto) .... 42 1 
 
 Pratt, J. (Trad.)... 36 
 Scott, A. J 40 1 
 
 40 L 
 
 Stowell, H 41 1 
 
 Seymour,M.H(Trad) 34 
 Watson, T. (Bapt. 
 
 Regeneration)... 39 1. 
 Witty, J. F 37 
 
 049 
 056 
 090 
 091 
 092 
 909 
 023 
 026 
 058 
 
 Seymour, M. H. 
 Tottenham, E. 
 
 846 
 
 Cliaracter iuid nini of Popery: 
 
 Curling, W 31 792 
 
 40 1.026 
 
 Mortimer. T. 
 
22 
 
 Preachers' Name«. 
 Kussell, W. . 
 Seymour, M. H. 
 Stowell, H 
 
 CLASSIFICATION OF THE PRINCIPAL COFTENTS. 
 
 Vols 
 
 31 
 
 31 
 
 32 
 
 38 
 
 41 
 
 Nos. 
 794 
 792 
 822 
 967 
 1,058 
 
 Popery, the predicted apostacy : 
 
 Haslegrave, J 31 795 
 
 O'Sullivan, Dr. .. 38 967 
 Seymour, M. H. . . 33 827 
 
 Present stale of Popery : 
 Tottenham, E. ... 33 846 
 
 Popery unchanged: 
 Stowell, H 36 910 
 
 Preachers' Names. Vols. Nos. 
 
 Gunpowder plot : 
 
 Cator, C 36 909 
 
 Croly,Dr 36 910 
 
 Stowell, H 36 910 
 
 Welburn, M. ... 37 926 
 England in danger from Popery : 
 
 CurUng, W 36 910 
 
 Seymour, M. H. ... 36 909 
 Invocation of saints : 
 
 M'Neile. H. 39 996 
 
 Seymour, M. H. . . 41 1,044 
 Provision for sins after baptism : 
 M'Neile, H 39 1,001 
 
 Preachers' Names. Vols. Nos. 
 
 Pope's authority : 
 Seymour, M. H. ... 41 1,040 
 
 The mass: 
 Seymour, M. H. ... 41 1,042 
 
 Purgatory : 
 Seymour, M. H. ... 41 1,047 
 
 Transubstantiation : 
 Seymour, M. H. . . 41 1,049 
 
 .. 41 1,051 
 
 Tradition : 
 
 Cuffe, T 41 1,047 
 
 Peter not the Eock: 
 Barber, J. R 41 1,050 
 
 SERMONS RELATING TO THE JEWS: THEIR CIRCUMSTANCES AND PROSPECTS. 
 
 Chalmers, Dr 25 
 
 Dillon, Dr 15 
 
 Irving, E 6 
 
 M'Neile, H 4 
 
 12 
 
 Christmas day: 
 Clayton, J. jun. .. 34 
 
 Melvill, H 59 
 
 Cakes, E 10 
 
 Robins, S 32 
 
 Sharp, T 25 
 
 Stephens, J 7 
 
 Thompson, E 40 
 
 Watson, R. o 7 
 
 Wilson, D 23 
 
 Good Friday: 
 
 Benson, C 14 
 
 Dodsworth, W. 
 Irons, W. J. . . 
 
 650 
 408 
 149 
 105 
 316 
 
 859 
 985 
 259 
 799 
 646 
 195 
 1,034 
 195 
 586 
 
 375 
 
 779 
 811 
 
 M'Neile, H. (Nine lectures on the 
 prophecies relating to the Jew- 
 ish nation) 9 242, 
 
 246, 251, 254, 256, 257 
 M'Neile, H.(" The 
 
 SERMONS ON FESTIVALS. 
 
 Clayton, J. jun. . 6 
 
 Dale, T 34 
 
 MelviU, H 30 
 
 39 
 
 Noel, Baptist W. . 21 
 
 Styles, Dr 12 
 
 Easter day : 
 
 Griffith, T 23 
 
 Jay, W 38 
 
 Lloyd, R 8 
 
 Pratt, J 14 
 
 West, F. 6 
 
 Jew First") . . , 
 Saunders, I 
 
 Smith, Dr. Pye 
 Wolff, Dr. . . . 
 
 42 1082-3 
 7 191 
 
 22 567 
 25 650 
 34 855 
 
 157 
 
 871 
 757 
 997 
 545 
 320 
 
 601 
 951 
 211 
 375 
 159 
 
 Ascension day : 
 
 Moore, H 28 
 
 Neville, W 28 
 
 Whitsunday : 
 
 Harrison, Dr 6 
 
 Jay, W 9 
 
 Trinity Sunday: 
 
 Melvill, H 19 502 
 
 [See also " Sermons on Doctrines."] 
 Lady day : 
 
 M'Caul, Dr 32 812 
 
 Melvill, H 32 812 
 
 238 
 241 
 
 SERMONS ON BAPTISM. 
 Manuel Dr 2 36 I Robins, S 37 939 
 
 Neville W 28 712 ) [For Baptismal Regenei-ation, see p. 21.] 
 
 ADDRESS ON CONFIRMATION.-Blomfield, Bp 12 329— [See also p. 25.] 
 
 Dodsworth, W. ... 
 
 23 
 
 Heslop, R 
 
 12 
 
 SERM 
 Aitken, R 
 
 30 
 
 Alexander, J 
 
 36 
 
 Dale, T 
 
 42 
 
 Deering, W. 
 
 13 
 
 Hamilton, R. W. . 
 
 38 
 
 Hancock, W 
 
 41 
 
 Herschell, R. H. 
 
 
 (Hist, of his own) 
 
 34 
 
 SERMONS ON THE LORD'S SUPPER. 
 
 600 I Leete, T. T 37 945 | Pratt, J. 
 
 332 I Noel, Baptist W. .7 200 | Robins, S. 
 
 591 
 829 
 
 SERMONS ON CONVERSION AND TO THE 
 
 761 
 906 
 
 1,068 
 359 
 961 
 
 1,044 
 
 854 
 
 Hitchen, T. (to the 
 
 awakened) .... 39 
 Kemp, R 6 
 
 987 
 
 149 
 
 8 227 
 
 29 740 
 
 35 898 
 
 36 900, 
 902, 903, 904,905,906, 907,908, 
 
 ORDINATION SERMONS. 
 
 Leifchild, Dr. .. 
 Noel, Baptist W. 
 
 UNCONVERTED. 
 911, 913, 914, 915,91 
 92 
 Noel, Baptist, W. . 
 
 Parsons, J 
 
 Stainforth, F. J. (to 
 the awakened) . 
 
 Stewart, J. H 
 
 Williams, J 
 
 7,918,920, 
 1, 922, 924 
 40 1,032 
 
 Edwards, J.- 
 
 Leifchild, Dr. 
 Reid 
 
 37 Priests— Blomfield, Bp 13 359 
 
 24 Priests 16 411 
 
 Gumming, J. — Brown, Dr. ... 20 521 
 
 Steane, E. ... ^ .-„ 
 
 Upton, J. ... i • 22 ^'-^ 
 
 f Smith, Dr. J. Pye ..4 93 
 
 Evison, H.— j Smith, T 4 94 
 
 (Clayton, J. jun 4 95 
 
 CCollyer, Dr.^ 
 Giles, J. E.— ^ Murch, Dr. 
 (Giles, W. 
 
 SERMONS PREACHED ON ENTERING UPON A NEW CHARGE. 
 
 Burnet, Dr. — Garlickhythe .... 29 752 l Dillon, Dr. — Clerken well Church ... 6 
 
 Burnet, J.— Camberwell 15 403 Ellaby, F.— West-st. Chapel, Soho . 6 
 
 Dale, T.— Lothbury lecture 39 984 | Evison, Mr.— Clapton Chapel 3 
 
 i- 
 
 Home Missionaries— Leifchild, Dr. . 20 
 
 -r . -r, Tj S Smith, Dr. J. Pye ) , „ 
 
 J^^"^^'''^- "—J Winter, Dr. J '^ 
 
 /Winter, Dr. \ 
 
 (Clayton, J. / "•• ^^ 
 
 Wardlaw, Dr 12 
 
 s;,&°-}f»'"..^-'^ » 
 
 West, Missionary — Sibree, J 33 
 
 Woodman, C. B.— Morgan, T 20 
 
 527 
 315 
 
 431 
 
 337 
 
 508 
 
 838 
 506 
 
 143 
 158 
 
 77 
 
CLASSIFICATION OF THE PRINCIPAL CONTENTS. 
 
 Preachers' Names. 
 
 Garwood, J. — Wheeler Chapel . 
 
 Letts, J. — St. Olave's 
 
 Moore, D. — Christ Chapel 
 
 Mortimer, T. — Gray's Inu Lane . 
 
 Page, T.— St. Paul's Cheltenham 
 
 Palmer, W. S. — Hare-court Chapel . 8 
 
 SERINIONS PREACHED ON OPENING 
 
 Birt, I.— Salters-hall Chapel 9 
 
 Blomfie]d,Bp.— St.Paul'sCh.Ball'sPond 1 1 
 Bowers, J. — Liverpool-i'd Chapel ... 26 
 Chalmers, Dr.— Regent-sqr. Sc. Ch. . 8 
 Clarke, Dr. A. — Gt. Queen-st. Chap. 9 
 Clayton, G.— Brixton-hill Chapel ... 12 
 
 Clayton, J. jun. Poultry Chapel 5 
 
 Collyer, Dr.— Salter's-haU Chapel . . 9 
 Cooper, W. H. — Chapel, Edmonton 
 Denison, Bp. — Trowbridge Church 
 Dillon, Dr. — Charlotte Chapel 
 Edmonds, C. — Chapel, Tottenham. 
 Fletcher, Dr. — Chapel, Mile-end ., 
 WycUff Chapel 
 
 Vols. 
 
 Noa. 
 
 23 
 
 570 
 
 32 
 
 804 
 
 39 
 
 991 
 
 30 
 
 758 
 
 23 
 
 ."iSS 
 
 204 
 
 Preachers' Names, 
 Sherman, J. — Surrey Chapel 
 Taylor, W.K.—Chadwell-st.Scots'Ch. 
 Thompson, E. — Charlotte Chapel ... 
 ToAvnley, R. — Whito's-row Ciiapcl . 
 Weight, G. — St. Gcorge's,South\vark 
 WilUams, J.— Ratcliff 
 
 OR RE-OPENING OF CHURCHES OR CHAPl 
 
 245 
 294 
 675 
 215 
 244 
 328 
 121 
 245 
 230 
 872 
 683 
 184 
 65 
 454 
 
 Gilbert, C. — Barnsbury Chapel .... 
 James, J. A. — Weigh-house Chapel. 
 Jay, W. — Chapel, Mile-end .... 
 
 Tottenham Court 
 
 M'Donald, J.— Scotch Ch., Islington. 
 M'Neile, H.— West-street Chapel ... 
 Mortimer, T. — Shoreditch Church . 
 Noel, G. T.— West-street Chapel ... 
 Parsons, J. — Chapel, Edmonton ... 
 
 Tottenham Court .... 
 
 Ealcon-square Chapel .... 
 
 Saunders, S. — Chapel, Tottenham . . 
 Sibree, J. — Surrey Chapel .... 
 
 Stephens, J. — Chapel, Edmonton . . 
 
 Aitken, R. (Zion Ch. Waterloo-rd.). . 38 
 
 Bickersteth, E. (Wheler Chapel) . . 15 
 
 Chahners, Dr.(St, John'sCh.Glasgow) 2 
 
 Collyer, Dr. (Pavement, Moorfields. 8 
 
 Dillon, Dr. (Bedford-row) 2 
 
 Dixon, J. (City-road circuit) 
 Hesketh,W. M. (St. Ihmstan'sEast) 
 
 28 726 
 38 976 
 5 136 
 
 41 1,037 
 19 482—3 
 25 647 
 
 24 
 24 
 
 Jeans, G. (Egham Church) 26 
 
 Luck, C. (St. Bride's) 42 
 
 Mansfield, G. (Christ Ch. Liverpool) 42 
 Mortimer, T. (Shoreditch Church) . 29 
 
 (Clerkenwell) 29 
 
 Newberry,H.J(ChristCh.Newgate-st) 25 
 Noel, Hon. G. T. (Richmond) .... 20 
 
 Deceased. FUNERAL 
 
 Arundel, J.— Mr. Cranfield 34 854 
 
 Baker, T. B. — Rev. J. Simons . . 
 
 — Rev. W. Wilkinson 
 
 Bennett, Dr. — Rev. Dr. Bogue . . 
 Binney, T. — A Young Minister . . 
 Blackburn, J. — Miss King 
 Borrows, W.— Mr. J. B. Wilson . . 
 
 Bon-ows, W.— Rev. F. Goode 42 1,089 
 
 Bradley, C— Rev. F. Goode 42 1,088 
 
 Broadtbot, W. — Rev. Dr. Waugh ... 9 250 
 
 Brown, W.— Rev. W. Thomas 9 237 
 
 Bunting, Dr.— Rev. R. AYatson 2l 533—4 
 
 Mr. L. Haslope .... 32 821 
 
 Bunting, W. M.— Mrs. Bulmer .... 29 733 
 
 Burder, Dr.— Rev. Dr. Harris 13 361 
 
 Burder, S.— Rev. S. Crowther 13 346 
 
 Burns, J.— Mrs. Bradshaw . . 13 359 
 
 Campbell, Dr.— Mrs. Wilson .... 14 367 
 
 Cartwright, J.— Rev. C. S. Hawtrcy 17 456 
 
 Chalmers, Dr.— Rev. Dr. Thomson . 16 -;27 
 
 Clarke, ().— Rev. Dr. R viand 5 118 
 
 Clayton, G.— Rev. Dr. Harris 13 360 
 
 Mrs. Minchener .... 19 487 
 
 Rev. Dr. Winter .... 22 568 
 
 Clayton, J. junr.- — Miss H. H. Cooper 5 130 
 
 Mr. Canning 9 231 
 
 Four Ministers ... 14 366 
 
 Mrs. G. Clayton ... 42 1,074 
 
 Collj'er, Dr.— Rev. J. Brook shank . . 4 108 
 
 ■ Rev. J. Townscnd fi 150 
 
 Mr. T. W. Ma.ssctt 9 247 
 
 .-, Rev. Dr. Rippou .... 29 744 
 
 FAREWELL SERMONS. 
 
 Page, G. (Egham Church) 
 
 Pemberton, A. G. (Kingsbury Ch.). 
 Reed, Dr. (Visiting America) . 
 
 Robins, S. (Orphan Asylum) .... 
 
 (Christ Chapel) 
 
 Thompson, E(Extr) (St. John'sWood) 
 (Brunswick Chapel) 
 
 975 
 
 412 
 
 31 
 
 206 
 
 38 
 
 621 
 
 611 
 
 654 
 
 1,066 
 
 1,085 
 
 731 
 
 737 
 
 637 
 
 522 
 
 Thorpe, Dr. (Lock Hospital) 
 Uwins, J. G. (Richmond Church) 
 Weight, G. (Colller's-ronts) 
 Wilson, Bp. (Bedford-row) 
 Woodroffe, T. (Wheler Chapel) . . 
 Yate, W. (Missionary) .. 
 
 SE RMONS. Deceased. 
 
 Collyer, Dr.— Rev. W. Brown 
 
 Curwen, S. — Missionary Smith .... 
 
 — Rev. Mr. Angear .... 
 
 Davies, J. J. — Mrs. Parkinson .... 
 Dealtry, Dr. — Rev. C. Simeon .... 
 
 Rev. F. Goodo 
 
 Delaney, D. — jNlrs. Aitken 
 
 DDlon, Dr. — Miss Farr . . 
 
 A Sunda}' School Teacher 
 
 Ellaby, F.— Miss J. Topham 
 
 Evans, J. H.— jNIr. Fox 
 
 ■ jMi-. Nasmilh 
 
 jMr. Whitmoro .... 
 
 Fletcher, A. — Rev. Dr. Andrews . . 
 
 Fletcher, Dr. — Rev, W. Ormo 
 
 Rev. G. Burder 
 
 Gillmor, W. Mrs. Wadsworth 
 
 Good, J. E.— A Lady 
 
 Goode, W. — Rev. S. Crowther 
 
 Gwythcr, J. II.— Miss E. Hawkes . . 
 
 Hannah, Dr. — Rev. T. Lessey 
 
 Hill, R.— Mr. J. Wilson 
 
 Ilitchin, T.— Rev. J. Pinkerton 
 
 Mr. T. Evans 
 
 Ilodson, Archd.— Rev. C. Simeon ... 
 Ilodson, W.— Mrs. Teape 
 Hughes, J.— P.cv. R. Hall 
 
 Hulbert. C A.— Rev. J. Lacy 
 
 Hull, E.— Miss E. A. Cox 
 
 Jay, W.— Rev. R. Hill 
 
 Judson, Mr. — Rev. J. S. Brooksbanlc 
 Kely, D.— Mr. H-^nnell 
 
 Vols 
 
 No.. 
 
 28 
 
 728 
 
 13 
 
 35(J 
 
 33 
 
 970 
 
 9 
 
 252 
 
 33 
 
 832 
 
 33 
 
 838 
 
 HAPELS. 
 
 40 
 
 1,C06 
 
 24 
 
 607 
 
 3 
 
 64 
 
 18 
 
 467 
 
 25 
 
 (,3t 
 
 8 
 
 212 
 
 11 
 
 301 
 
 18 
 
 212 
 
 78 
 
 22\) 
 
 18 467— N 
 
 42 
 
 1,079 
 
 7 
 
 18-t 
 
 15 
 
 401 
 
 12 
 
 329 
 
 33 
 
 845 
 
 41 
 
 1,051 
 
 23 
 
 595 
 
 24 
 
 624 
 
 3D 
 
 989 
 
 33 
 
 966 
 
 20 
 
 504 
 
 42 
 
 1,067 
 
 ::3 
 
 599 
 
 19 
 
 499 
 
 21 
 
 5."0 
 
 27 
 
 697 
 
 32 
 
 S03 
 
 2 
 
 60 
 
 33 
 
 .'3.} 
 
 11 
 
 2.1- 
 
 2.0 
 
 :3;) 
 
 42 
 
 l.oss 
 
 33 
 
 t3 1 
 
 2) 
 
 ; o, 
 
 23 
 
 5i-i) 
 
 7 
 
 1 8S 
 
 20 
 
 bV.) 
 
 3r. 
 
 \\v.< 
 
 41 
 
 1,0.-. 7 
 
 40 
 
 1.(27 
 
 14 
 
 3-3 
 
 19 
 
 5:M 
 
 30 
 
 770 
 
 14 
 
 3i9 
 
 13 
 
 3!7 
 
 34 
 
 ^:).••, 
 
 40 
 
 UW:\ 
 
 6 
 
 147 
 
 2.-. 
 
 f,50 
 
 29 
 
 72 ) 
 
 2) 
 
 7;' • 
 
 34 
 
 8!!) 
 
 16 
 
 •12 ; 
 
 29 
 
 733 
 
 32 
 
 8(t « 
 
 21 
 
 5-1 (! 
 
 II 
 
 3C2 
 
 41 
 
 i_n(;3 
 
24 
 
 CLASSIFICATION OF THE PRINCIPAL CONTENTS. 
 
 Preachers. Deceased. 
 
 Kemp, R. — Mrs. Cornwall 
 
 Kent, B.— Rev. C. N. Davies 
 
 Law, J. T.— Sir J. G. Egerton 
 
 Leach, W. B.— Rev. B. Woodd . . . . 
 
 Lessej^ T.— Mr, E. T. Jones 
 
 M'All, Dr.— Rev. W. Roby 
 M'All, R. S., sen.— Rev. W. Piatt ... 
 Maeeonnell, T. — A sudden death .. 
 Marshall, J. — Rev. Dr. Rankin . . , . 
 
 Moore, G. A. — A Clergyman 
 
 Moore, H.— Rev. Dr. A. Clarke . . 
 Morell, T.— Rev. S. Morell, jun. . . 
 Mortimer, T. — A young person . . . . 
 
 A Eorger - . 
 
 I Rev. J. J. Hamilton . • 
 
 Naylor, W. — Rev. J. James 
 
 Newstead. R. — Mrs. M. Jones . . . . 
 
 Parsons, E. — Rev. J. Hyatt 
 
 Pearson, J. N.— Mrs. Mortimer 
 
 Pope, A.— Mr. J. Frost 
 
 Pratt, J.— W. Wilberforce, Esqr. . , 
 Prendergrast, J. — Mr. Canning 
 
 Price, Dr.— Rev. R. Hall 
 
 Probert, E.— Rev. T. Jones 
 
 Raffles, Dr.— Rev. W. Roby 
 
 Eev. Dr. M'All 
 
 Reed, Dr.— Rev. M. WUks 
 
 vols 
 
 Nos. 
 
 8 
 
 227 
 
 41 
 
 1,043 
 
 4 
 
 115 
 
 17 
 
 436 
 
 22 
 
 576 
 
 13 
 
 362 
 
 17 
 
 458 
 
 12 
 
 316 
 
 8 
 
 205 
 
 23 
 
 727 
 
 20 
 
 514 
 
 3 
 
 84 
 
 4 
 
 106 
 
 17.439—40 
 
 37 
 
 935 
 
 20.627—8 
 
 35 
 
 899 
 
 6 
 
 151 
 
 29 
 
 733 
 
 26 
 
 662 
 
 22 
 
 567 
 
 9 
 
 231 
 
 16 
 
 430 
 
 22 
 
 554 
 
 13 
 
 362 
 
 33 
 
 837 
 
 11 
 
 309 
 
 Preachers. Deceased. 
 
 Rogers, A. E. — Rev. C. Heaniug . . 
 
 Rudge, Dr. — A young person 
 
 Ruell, D.— Rev. T. Sheppard 
 
 Ryland, Dr. — Rev. S. Pearce 
 
 wScholefield, Prof.— Rev. C. Simeon . 
 
 Sharp, T. — Miss Gass 
 
 Sheppard, J. — Rev. J. Hughes 
 Shennan, J. — Rev. T.Stevenson ... 
 
 Steane, Dr. — Mrs. Low 
 
 Mr. Marten 
 
 Stodliart. R.— Rev. J. Rees 
 
 Styles, Dr. — Rev. J. Davies .... 
 
 Taylor, Jos. — Mr. S. Davies 
 
 Temple, W. — Rev. Dr. Andrews .. 
 
 Thomas, W.— Mrs. Lovell 
 
 Townley, H. — Annonymous .... 
 Vallance.H.(Ex.)—Mrs.W. Wilkinson 
 
 Rev, W. Wilkinson 
 
 Wait, Dr.— Rev. W. Wait 
 Watson, R. — J. Butterworth, Esq. . 
 Waugh, Dr. — Rev. Dr. Bogue 
 
 — R. Steven, Esq. .... 
 
 Williams, W. — Mrs. Gellebrand . . 
 
 Wilson, Bp.— Duke of York 
 
 Rev. S. Crowther 
 
 Rev. B.Woodd .... 
 
 Vols 
 
 Noj. 
 
 38 
 
 970 
 
 26 
 
 658 
 
 36 
 
 901 
 
 6 
 
 168 
 
 29 
 
 739 
 
 25 
 
 651 
 
 22 
 
 675 
 
 20 625—6 
 
 31 
 
 787 
 
 35 
 
 899 
 
 21 
 
 535 
 
 6 
 
 165 
 
 12 
 
 314 
 
 40 
 
 1,027 
 
 4 
 
 104 
 
 37 
 
 946 
 
 31 
 
 791 
 
 39 
 
 977 
 
 41 
 
 1,040 
 
 6 
 
 171 
 
 6 
 
 136 
 
 8 
 
 219 
 
 3 
 
 74 
 
 7 
 
 199 
 
 13 
 
 344 
 
 17 
 
 436 
 
 FUNERAL SERMONS FOR KINGS. 
 
 For George IV: 
 
 Clayton, G 15 
 
 Clayton, J. jun. ... 15 
 
 Dale, T 15 
 
 Fletcher, Dr 15 
 
 Irving, E 15 
 
 AinsIie,R.(to young 
 men in London) . 32 
 
 Angus, J 34 
 
 Bennett, Dr 16 
 
 Binney, T 41 
 
 - ^ 42 
 
 42 
 36 
 26 
 2 
 34 
 39 
 4 
 16 
 18 
 
 Cooper, W. H. 
 Gumming, J. 
 
 Dale, T 
 
 Dawson, W. 
 Dehon, Dr. . . 
 Evans, J. H. 
 
 Fletcher, Dr 
 
 Gilbert, C 
 
 Hambleton, J. 
 
 James, J. A. (to the 
 
 procrastinating) . 
 
 Jones, T 
 
 397 
 395 
 392 
 393 
 392 
 
 101 
 
 859 
 
 421 
 
 1,037 
 
 1,069 
 
 1,081 
 
 919 
 
 663 
 
 46 
 
 861 
 
 980 
 
 92 
 
 424 
 
 480 
 
 1,034 
 350 
 
 Jay, W 15 393 
 
 Mortimer, T 15 301 
 
 Styles, Dr 15 394 
 
 Thorpe, W 15 396 
 
 Winter, Dr 15 395 
 
 SERMONS TO THE YOUNG 
 Judkin, T. J. (to 
 children) 
 
 Kirk, E. N 34 
 
 Leifchild, Dr. .... 28 
 Melvill,H. (conversion 
 
 difficult in old age) 1 9 
 Morison, Dr. J. (to 
 
 children) 18 
 
 Morris, C 25 
 
 , Mortimer, T. . . - . 23 
 Noel, B.W.(to chil- 
 dren) ! 32 
 
 — (ditto) .. 37 
 — (to unconverted 
 
 children) 39 
 
 306 
 363 
 679 
 849 
 717 
 
 485 
 
 461 
 639 
 694 
 599 
 
 816 
 937 
 
 For William IV. 
 
 
 Curling, W. 
 
 
 31 
 
 775 
 
 Dale, T 
 
 
 30 
 30 
 
 772 
 
 Gossett, J. . . 
 
 
 774 
 
 Melvill, H. .. 
 
 . . . 
 
 30 
 
 772 
 
 Mortimer, T. 
 
 
 
 30 
 
 774 
 
 Noel,B.W.(to 
 
 chil- 
 
 
 
 dren) 
 
 
 
 41 
 
 1,050 
 
 Parsons. J. .. 
 
 
 8 
 
 205 
 
 Peddle, Dr. 
 
 
 16 
 
 433 
 
 Robins, S. ... 
 
 
 29 
 
 752 
 
 Sheppard, J. 
 
 (to 
 
 
 
 children) ... 
 
 
 21 
 
 547 
 
 Stratten, J. 
 
 
 39 
 
 979 
 
 Styles, Dr. .. 
 
 
 9 
 
 • 196 
 
 Wilson, Bp.... 
 
 
 255 
 
 Winter, Dr. 
 
 
 7 
 
 197 
 
 Wooldridge. Mr. . 5 
 Young, J. (to yovmg 
 women) 32 
 
 Bennett, Dr. 
 Budd, H. . 
 
 SERMONS TO SUNDAY SCHOOL TEACHERS. 
 13 355 1 Green, S 25 638 | Sherman, J. 
 
 253 
 361 
 421 
 139 
 
 777 
 
 310 i Robins, S. 
 
 Benson, C. (on medi- 
 cal education)... 37 
 Binney, T 20 
 
 Dale, T. 
 
 Kirk, E. N. (to mo- 
 thers) ....... 
 
 SERMONS TO MEDICAL STUDENTS. 
 
 Seymour, M. H. ... 38 963 | Seymour, M. H. 
 
 948 
 523 
 
 40 1,020 Weight, G. 
 
 SER^rONS TO PARENTS AND MASTERS. 
 
 32 801 
 34 858 
 
 Noel, Baptist W. 
 O'SulHvan, Dr. 
 Reay, C. L 
 
 704 
 652 
 
 978 
 
 Seymour, M. H. 
 Wilson, Bp. 
 
 38 
 
 1,080 
 963 
 
 970 
 255 
 
CLASSIFICATION OP THE PKINCIPAL CONTENTS. 
 
 SERMONS TO SERVANTS. 
 
 Preachers' Names. Vols. Nos. i Preachers' Names. Vols. Nos. I Preachers' Names. 
 
 Chalmers, Dr. . . 26 655 \ Mackenzie, W. B. 37 934 | Wilson, Bp. 
 
 SERMONS ON EDUCATION, 
 In addition to those already indexed as preached on behalf of Schools. 
 
 Blomfield, Bp 18 465 I Irving, E 4 1 14 I Seymour, M. H 
 
 Dale, T 31 786 Melvill, H 32 804 
 
 Hannah, Dr 27 686 I Reed, Dr. 14 371 | Welburn, M. . 
 
 SERMONS ON SUNDRY 
 
 An Eclipse — Bateraan, G 
 
 Pestilence — Hollis, H 
 
 Melvill, H 
 
 Scott, J 
 
 Death by fire — Clayton, J. jun 
 
 Wilson, D. 
 Eire at the Tower — Burns, J. C. 
 
 A snow storm — Hollis, H. 
 
 A land flood— Wilton, E. 
 Shipwreck— Hy att, C 
 
 Saunders, I. .. 
 
 Williams, W.B 
 
 Execution of a criminal — Carver, E. 
 Cotton, W. 
 
 Farrar,A.E- 
 Mortimer,T. 
 Styles, Dr. . 
 Wood, T. . 
 National distress — Thompson, E. ... 
 Popular commotion — Thompson, E. . 
 
 Fast day — Chalmers, Dr 
 
 Howels, W :... 
 
 Irving, E 
 
 James, W. B 
 
 Noei, B. W. 
 
 Day of humiliation — Bennett, Dr. 
 
 Clayton, J. jun. 
 Dobson, T. P. 
 Palmer, W. S. 
 Townley, H. 
 
 Thanksgiving day— Dale, T 
 
 Gwyther, J. ... 
 
 Packwood, J. ... 
 
 Watkins, H. G. . 
 
 Queen's escape — Croly, Dr. .... 
 
 30 
 29 
 18 
 18 
 35 
 32 
 40 
 29 
 39 
 19 
 18 
 
 5 
 37 
 
 1 
 
 3 
 
 4 
 30 
 17 4 
 
 2 
 
 3 
 31 
 42 
 19 
 20 
 19 
 19 
 19 
 
 773 
 748 
 473 
 476 
 882 
 819 
 
 1,029 
 
 746 
 
 981 
 
 261 
 
 461 
 
 135 
 
 949 
 
 5 
 
 86 
 
 115 
 
 755 
 
 9—40 
 
 40 
 
 88 
 
 784 
 
 1,073 
 491 
 528 
 489 
 503 
 489 
 
 547 
 547 
 561 
 553 
 
 948 
 
 SPECIAL OCCASIONS. 
 Queen's escape — Fearne, F. G. 
 Melvill, H. 
 Thompson, H. 
 A coronation — Blomfield, Bp. 
 Clayton, J. jun. 
 
 Kelly, D 
 
 Vernon, W. H 
 
 Birth of a prince — Burn s , J . C . ... 
 
 Departui'e of missionaries, namely: 
 
 f Burder, Dr. 
 
 Dr. R. Morison — < Morison, Dr. 
 
 OVaugh, Dr. 
 
 - Clayton, J. jun. .. 
 
 i Philip, Dr. 
 
 pk;i: n. I Wilks, M. 
 
 Phihp, Dr.- ■/ T^^j^i^y^ jj 
 
 / Blackburn, J. 
 
 ^Burnet, J. ) 
 
 Opening of Highbury College — 
 
 Burder, Dr. ... ) _ 
 Harris, Dr. W. ] ^ 
 Fortieth Anniver . of Oi'din. — .1 ay, W . 16 
 A minister's recovery from sickness — 
 
 Morris, C. 17 
 
 Close of the year — ^Beames, T 34 
 
 Bradley, C 25 
 
 Cooper, M 34 
 
 Hambleton, J. . . 25 
 
 ... 34 
 
 Melvill, H 32 
 
 Noel, B. W 36 
 
 Vols. 
 
 Nos. 
 
 9 
 
 255 
 
 32 
 
 808 
 
 40 
 
 1,029 
 
 35 
 
 883 
 
 37 
 
 950 
 
 37 
 
 947 
 
 37 
 
 950 
 
 18 
 
 460 
 
 18 
 
 460 
 
 33 
 
 830 
 
 33 
 
 829 
 
 33 
 
 831 
 
 40 
 
 1,031 
 
 6 
 
 161 
 
 12 
 
 326 
 
 Reed, Dr. 
 A new year — Mortimer, T. 
 Robins, S. . . 
 
 .. 23 
 .. 23 
 ,. 34 
 
 12 327 
 
 186 
 
 425 
 
 438 
 872 
 639 
 857 
 637 
 858 
 800 
 919 
 977 
 586 
 587 
 858 
 
 SERMONS ON SUNDRY SPECIAL SUBJECTS. 
 
 Affliction — Evans, J. H. 
 
 23 
 
 ay, 
 
 W. 
 
 Thorpe, W 22 
 
 Africa, claims of — Knibb, W 37 
 
 Aged Christians — Blackburn, J 4 
 
 America, state of reUgionin — Potter, A.17 
 Angels, their interest in redemption — 
 
 Watson, R. 17 
 
 Anxiety— Dale, T 40 
 
 Pratt, J 33 
 
 Backsliding — Bridge, S 41 
 
 Denham, J.F 38 
 
 Kelly, D 29 
 
 Melvill, H 38 
 
 Parsons, J. ... 19 
 
 Behaviour in God's house — Cater, P. 5 
 
 Bells (Church)— Bateman, G 31 
 
 Bush, the burning — M'Connell, T 9 
 
 Business and religion — Garwood, J. . 32 
 
 Busy-body, the— Melvill, 11 41 
 
 Charity towards Christians who differ 
 
 from us — Smith, Dr. Pye 24 
 
 581 
 999 
 560 
 946 
 101 
 457 
 
 453 
 1,014 
 839 
 064 
 954 
 735 
 954 
 490 
 119 
 781 
 234 
 805 
 1,046 
 
 626 
 
 Chartism — Scott, A. J 40 
 
 Children, death of, in judgment on 
 
 parents — Laing, D .... 
 
 ChDdren's duty to a parent's memory — 
 Clayton, J. jim. 
 Children suffering for parents' sins- 
 Mel vill, H. 
 Christian Courtesy — Binney, T. 
 Christ's words when on the cross — 
 Aitken, R. 
 Colonisation — WUberforce, Archd. S. 
 Commandments : — 
 
 The ten— Bush, J 
 
 Frost, R 
 
 The second — Cox, Dr 
 
 Thesixth— Noel, Baptist W. ... 
 The seventh — Noel, Baptist W. 
 The tenth— Noel, Baptist W. ... 
 
 Confirmation — Birchall, J. 
 
 Haslegrave, J 
 
 Robins, S. 
 
 WaiTon, D. 
 
 1,024, 
 
 40 
 
 22 
 
 35 
 30 
 
 38 
 41 
 
 7 
 37 
 16 
 33 
 33 
 33 
 26 
 30 
 87 
 
 1,026 
 
 1,011 
 
 571 
 
 886 
 755 
 
 975 
 1,059 
 
 194 
 934 
 416 
 834 
 836 
 840 
 665 
 769 
 936 
 240 
 
20 
 
 CLASSIFICATION OF THE PIIINCIPAL CONTENTS. 
 
 Subject. Preacher. \oU. Nos_ 
 
 Conscience — Denham, J. F 38 971 
 
 Melvill, H 34 865 
 
 Cruelty to animals — Booker, Dr. ... 18 460 
 
 Greenwood, T. . 13 345 
 
 Styles, Dr 12 336 
 
 Death, why inflicted on Christians — 
 
 Stodhart, R. 21 535 
 
 Deluge, the— Fletcher, Dr 8 208 
 
 Domestic happiness — Collinson, J. . 30 770 
 
 Duelling— Cooper, W. H. 14 372 
 
 Egypt, destiny of— Blackburn, J. ... 38 974 
 
 Ejaculatory prayer — .lames, J. A. ... 1 23 
 
 FallsofChristians— Evans, J. H. ... 36 915 
 
 Green, S 25 648 
 
 Kelly, D 31 783 
 
 Fasting— Rodwell, J. M 32 810 
 
 Friendly societies— Rudge, Dr. ..... 33 830 
 
 Gethsemane, Christ in — Hebert, C... 37 936 
 
 Golden calf— Herschell, R. H 40 1,033 
 
 Grace (free)-Noel, Baptist W 40 1,013 
 
 Happy dying -Bradley, C. 42 1,088 
 
 Sheppard, J 22 575 
 
 Thorpe, W 4 95 
 
 Wardlaw, Dr 32 809 
 
 Harvest— Binney, T 15 405 
 
 Blackburn, J 9 241 
 
 Hambleton, J 38 955 
 
 Jackson,'! 42 1,073 
 
 Rudge, Dr 22 .. 572-78 
 
 Stratten, J 38 959 
 
 Hearing sei-mons— Thornton, J 1 29 
 
 Heathen.salvationof— Seymour,M.H. 40 1,010 
 
 Heaven - Mortimer, T 41 1,050 
 
 Noel, Baptist, W 36 915 
 
 Parsons, J 30 761 
 
 Hell— Seymour, M. H 41 1,048 
 
 Hell eternal— Melvill, H 36 917 
 
 Noel, Baptist W 36 904—5 
 
 Industry— Melvill, H 40 1,028 
 
 Robins, S 42 1,086 
 
 Infant salvation— Cumming, J 41 1,045 
 
 Infidelity— Parsons, J 19 490 
 
 Judgment(thelast)--Carter, W 6 147 
 
 Hughes, Henry. 27 691 
 
 James, J. A. .. 40 1,012 
 
 Krummacher,Dr. 39 996 
 
 Melvill, H 16 425 
 
 Reece, Mr 3 76 
 
 Ruell, D 7 194 
 
 Languages, diversity of — 
 
 Beamish, H.H.[;4 ^ 
 
 London, state and claims of— 
 
 Blackburn, J. ... 7 190 
 
 M'Neile, H 8 208 
 
 Noel Baptist W. 30 767 
 
 Lord's prayer— Weight, G 34 860 
 
 34 ) 
 
 35 873 
 
 Marriage -Cater, P 3 65 
 
 Collyer, Dr 29 752 
 
 Marriage service— Pinder, J. H. 30 756 
 
 jMarriago (the Queen's)— 
 
 Clayton, J. jun. 37 927 
 
 Cumming, J. . . 36 925 
 
 .. 37 927 
 
 Thompson, H. . 37 S28 
 
 Matthew, conversion of— Pitman, JR. 1 25 
 
 Means, use of— Hebert, C. 35 899 
 
 M'Neile, H 19 494 
 
 Ministerial office --Birt,C. 7 174 
 
 Cumming, J 40 1,011 
 
 Subject. Prcadier. 
 
 Vols. 
 
 Nos. 
 
 Ministerial office— Davies, J , 
 
 6 
 
 165 
 
 Fletcher, J 
 
 22 
 
 659 
 
 Hutchings, W. .. 
 
 2 
 
 42 
 
 Irvine, J. 
 
 39 
 
 982 
 
 March, H 
 
 5 
 
 121 
 
 Melvill, H 
 
 15 
 
 401 
 
 Moore, D 
 
 39 
 
 991 
 
 Morell,T 
 
 3 
 
 66 
 
 Mortimer, T 
 
 30 
 
 758 
 
 Page,T 
 
 23 
 
 585 
 
 Parsons, J 
 
 32 
 
 818 
 
 Smith, T 
 
 4 
 
 94 
 
 Steane, Dr 
 
 22 
 
 560 
 
 Tattam, H 
 
 30 
 
 769 
 
 Thompson, E. ... 
 
 36 
 
 937 
 
 Woodward, J. H. . 
 
 35 
 
 892 
 
 Miracles, nature and design of— 
 
 
 
 M'Neile, H. 
 
 18 4 
 
 74-5 
 
 Styles, Dr. . 
 
 18 
 
 475 
 
 Moral impotency, no excuse — 
 
 
 
 Tidman, A. 
 
 15 
 
 398 
 
 Mysteries in religion — Dodswor th , W . 
 
 28 
 
 713 
 
 M'Neile, H. . 
 
 24 
 
 611 
 
 Night counsels from God — 
 
 
 
 Hankinson, T. E. 
 
 32 
 
 802 
 
 Paradise of Eden— Harris, Dr. W.... 
 
 7 
 
 193 
 
 Noel, Baptist . W. 
 
 41 
 
 1,041 
 
 Particular Providence — 
 
 
 
 Clarke, Dr. A. . 
 
 15 
 
 404 
 
 Clayton, J. jun. 
 
 12 
 
 318 
 
 Melvill, H 
 
 21 
 
 639 
 
 Robins, S 
 
 34 
 
 868 
 
 Watson, R. ... 
 
 16 
 
 415 
 
 Passover, the— Herschell, R. H 
 
 34 
 
 871 
 
 Patriotism— Collyer, Dr. ... .... 
 
 19 
 
 500 
 
 Poor, relief of the— Chalmers, Dr. ... 
 
 19 
 
 497 
 
 Poverty— Bradley, C 
 
 39 
 
 997 
 
 M'Neile, H 
 
 20 
 
 624 
 
 Melvill, H 
 
 2.1 
 
 620 
 
 Stowell,H 
 
 24 
 
 605 
 
 Power of God— Denham, J. F 
 
 2^; 
 
 654 
 
 Prayer— Almond, G 
 
 8 
 
 224 
 
 Chalmers, Dr. ... 
 
 19 
 
 491 
 
 Dillon, Dr 
 
 31 
 
 779 
 
 Hodson, W 
 
 33 
 
 832 
 
 Horton, J 
 
 40 
 
 1,017 
 
 Miller, J 
 
 2 
 
 45 
 
 Noel, Baptist W. 
 
 Waugh, Dr 
 
 42 
 
 1,087 
 
 3 
 
 87 
 
 Praismg the dead— Clayton, J. jun. . 
 
 33 
 
 837 
 
 Publ-c Hfe, dangers of— Lacey, H. . . 
 
 1 
 
 26 
 
 Public social worship — Birt, I 
 
 10 
 
 268 
 
 Blomfield. Bp. 
 
 11 
 
 301 
 
 
 16 
 
 415 
 
 Dale, T 
 
 40 
 
 1,021 
 
 Hall, R 
 
 15 
 
 4C2 
 
 .Tames, J. A. . 
 
 15 
 
 406 
 
 Quaker sentiments - IMiller, F 
 
 29 
 
 735 
 
 Reading— 11 awes, Dr ... 
 
 19 494-5 
 
 Reason, province of— Owen, J. B. . . 
 
 25 
 
 645 
 
 Rechabites, the— Rennell, T 
 
 1 
 
 22 
 
 Recognition in eternity — Dillon, Dr. 
 
 23 
 
 589 
 
 Responsibility of man— Melvill, H. .. 
 
 37 
 
 935 
 
 Sabbath breaking — Robinson, R. ... 
 
 2 
 
 242 
 
 Rudge, Dr 
 
 2.1 
 
 736 
 
 Sabbath observance, and obligation 
 
 
 
 of— Blomfield, Bp. 
 
 13 
 
 353 
 
 Borrows, W 
 
 29 
 
 745 
 
 Pratt, .J 
 
 24 
 
 609 
 
 Stowcll, H 
 
 37 
 
 939 
 
 Wood, T 
 
 4 
 
 111 
 
 Sabbatli, three services on - Rudge, Dr. 
 
 33 
 
 S45 
 
CLASSIFICATION OF THE PRINCIPAL CONTEMTS. 
 
 27 
 
 Subject. 1-reacner. 
 
 Sabbath (change of the day)— 
 
 Burder, Dr. 
 
 Sabbath of heaven - M'All, Dr 
 
 Sacrifices, institution of— Cox, Dr. ... 
 
 Satanic agency— Melvill, H 
 
 Schism- Scott, A. J 
 
 Scripture, sufficiency of — Stowell, H. 
 
 Sea, the— Williams, W. B 
 
 Collyer, Dr 
 
 Separate state, the— Dale, T 
 
 Gilbert, P.P.... 
 INIortimer, Dr. 
 
 Sickness — Robins, S 
 
 Williams, W. B 
 
 Sineing and sacred music — 
 
 ^ Dale, T. ^. 
 
 Mortimer, T. 
 
 Slavery— Ivimey, J 
 
 Mann, I. •••••• 
 
 Price, Dr 
 
 Socialism— Scott, A. J 
 
 Swearing — Everard, Dr. ... 
 
 Temperance— Champneys, W. 
 
 Cox, Dr. . . 
 
 Edgar, Prof. 
 
 Jay, W. . . 
 
 W 
 
 16 
 
 25 
 
 30 
 41 
 41 
 41 
 7 
 31 
 39 
 31 
 41 
 38 
 11 
 
 33 
 35 
 22 
 15 
 13 
 40 
 1 
 33 
 32 
 17 
 
 418 
 
 631 
 
 109 
 
 774 
 
 1,060 
 
 1,062 
 
 1,062 
 
 183 
 
 789 
 
 772 
 
 797 
 
 1,046 
 
 965 
 
 296 
 
 895 
 895 
 371 
 410 
 412 
 1,025 
 15 
 839 
 809 
 452 
 122 
 
 Subject. PieacUcr. 
 
 VoU. 
 
 Nos. 
 
 Temperance— Medhurst, W. H 
 
 32 
 
 806 
 
 Miller, E 
 
 12 
 
 334 
 
 IMortimer, T 
 
 30 
 
 764 
 
 Spencer, W 
 
 34 
 
 861 
 
 Temptation (the) in the wilderness — 
 
 
 
 Moore, D 
 
 39 
 
 985 
 
 Plumptre, H. S. 
 
 29 
 
 751 
 
 Thanksgiving (the general), in the 
 
 
 
 Kturgy— Dale, T 
 
 32 
 
 800 
 
 Theatrical amusements — Best, T. . . 
 
 9 
 
 248 
 
 
 34 
 
 859 
 
 Binney, T. . 
 
 32 
 
 814 
 
 Times, state of— Parsons, J 
 
 38 
 
 961 
 
 Tongues, gift of— Bradshaw, T 
 
 18 
 
 476 
 
 M'Crie, Dr 
 
 19 
 
 502 
 
 Unpardonable sin— Chalmers, Dr. ... 
 
 23 
 
 580 
 
 War-Gray, J. .. 
 
 7 
 
 174 
 
 War in heaven — IMelvill, II 
 
 36 
 
 903 
 
 Weeks, feast of-Herschell, R. H. ... 
 
 .35 
 
 881 
 
 Witch of Endor— Melvill, H 
 
 42 
 
 1,089 
 
 Woman; as daughter, wife, and 
 
 
 
 mother— Pitman, J. R 
 
 7 
 
 193 
 
 Women, the last at the cross — 
 
 
 
 Jackson, T 
 
 42 
 
 1,071 
 
 Works (good), rewarded— 
 
 
 
 Wilberforce, Archd. 
 
 40 
 
 1,013 
 
 PRINCIPAL MISCELLANEOUS ARTICLES. 
 
 Apocrrypha,objections to its circulation 
 
 with the Bible 
 
 Ai-minianism, Dr. Dillon's letter on . 
 Atonement, Di-. Chalmers on the ... 
 
 Bells (Church), defended 
 
 Bible, literary excellence of 
 
 , purity of its doctrines 
 
 , account of the original, and va- 
 rious versions . . 9., 
 
 , genuineness of • ...... 
 
 , Dr. Chalmers on the study of... 
 
 , Dr. Chalmers on the inspira. of . 
 
 Biblical criticism, Dr. Chalmers on . 
 
 BidcUng prayer 
 
 BiogTaphy : — Ackland, Dr. 
 
 Bourchier, P- 
 
 Casterton, Mr 
 
 Heber, Bp. 
 
 Henry, Miss 
 
 Hill, Rev. R 
 
 Hoby, Mr. G 
 
 Newman, Dr. . . •- 
 
 Nunn, Rev. W 
 
 Orme, Rev. W 
 
 Reed, P. Esq 
 
 Rennell, T. 
 
 Watson, Rev. R 21 
 
 WiUiams, Mrs. W.B. . 11 
 
 Wilson, Bp. 
 
 Woodd, Rev. B 17 
 
 Books, account of the ancient fonn of 13 
 Butler's analogy. Dr. Chalmers on ... 24 
 
 5 
 
 133 
 
 33 
 
 843 
 
 31 
 
 780 
 
 3 
 
 61 
 
 7. 190,194 1 
 
 8 
 
 202 
 
 234,240,251 | 
 
 12 
 
 314 
 
 23 
 
 604 
 
 29 
 
 731 
 
 29 
 
 737 
 
 13 
 
 343 
 
 1 
 
 29 
 
 10 
 
 267 
 
 14 
 
 373 
 
 14 
 
 385-6 
 
 13 
 
 362,65 
 
 21 
 
 546 
 
 20 
 
 519 
 
 38 
 
 975 
 
 38 
 
 969 
 
 14 
 
 377 
 
 13 
 
 360 
 
 1 
 
 26 
 
 31 
 
 793 
 
 25 
 
 633 
 
 41 
 
 1,061 
 
 7 
 
 191 
 
 27 
 
 702 
 
 1 
 
 10 
 
 1 
 
 12 
 
 1 
 
 17 
 
 6 
 
 113 
 
 532 
 
 288 
 
 22 
 
 435,:i7 
 
 .342,50 
 
 Butler's analogy. Dr. Chalmers, on... 35 . . 874,77, 
 
 879, 890, 897 
 
 Canaan, Dr. Pye Smith on the Jews' 
 
 title to, and treatment of 
 
 Casuistry (Christian), Dr.Chalmers on 
 Charity schools, historical notices of . 
 
 Christ, list of titles given to 
 
 Christ's divinity. Dr. Chalmers on . . 
 Church antiquities — 
 
 Turning to the east... 
 Position in the grave . 
 
 Bells 
 
 Christmas ceremonies 
 Chm-ch establishments defended: lec- 
 tures by Dr. Chalmers 24.. 606,608, 
 
 612, 613, 618, 621, 624, 625, 626, 627 
 Church, form of laying foundation of . 42 1,077 
 Church, suggested reforms in case of 
 
 its separation from the state 18. .466,468 
 
 Collects (the) tabular view of their 
 
 subjects .... 
 
 Councils (general), list of ..... 
 
 Creation, essay on the Mosaic account 
 
 of .._ ..^ 
 
 Creed Jewish .... .... 
 
 David's music before Saul, Dr. Chal- 
 mers on 
 
 Deluge, Americano disproof of 12 
 
 , supposed quantity of water no 
 
 objection 12 
 
 Depravity of man. Dr. Chalmers on . 31 
 L ream (singular) of a converted negro 9 
 
 42 
 968 
 
 8.. 210,220 
 
 14 
 
 27 
 
 389 
 
 700 
 329 
 
 333 
 
 794 
 249 
 
 861, 862, 865, 868,872' 
 
 Dying Hours. 
 
 Lord Lyttleton, Vol. 1, No. 1.— HouarJ, Vol. 1, 
 No. 2.— Waller, Vol. 1, No 3.— Dukeof Argyle, Vol. 
 1, No. 4.— Baron Dykern, Vol. 1, No. 5.— John 
 Claude, Vol. 1, No. 6.— Sir Walter Rnltigh, \ol. 1, 
 No. 7.— Patrick Hamilton, Vol. 1, No. 8.— J.ihn 
 Locke, Vol. 1, No. 9.— Tcpladv. V(,l. 1, No. 10.— 
 Tasso, Vol.1, No. 11.- BishopHough, Vol. l,No.l2. 
 —Ridley, Vol. 1, No. 14.— Selden, Vol. 1, No. 17.— 
 Lullier, Vol. 1, No. 18.— Bishop Bedc'l, Vol. I, No. 
 
 19.— Romaine, Vol. 1, No. 20.— Evelyn, Vol. 1, No. 
 21.— Biattie, Vol. 1, No. 22.— Dr. Taylor, Vol. 1, 
 No. 28.— Dr. E. Bentham, Vol. 1. No. 30.— Bede, 
 Vol. 2. No. 32.— Bishop Fisher, Vol. 2, No. 35.— 
 Bishop Butler. Vol. 2, No. 37.— Baxter, Vol. 2, No. 
 41 — Hei vev. Vol. 2, No. -13 —Jerome, Vol. 2, No. 46. 
 — Beza, \'ol. 2, No. 4f).— Doddridge, Vol. 2, No. 56. 
 —Sir M. Hale, Vol. 3. No. r4.— Rev. S. Lavington, 
 Vol. 3, No. 72.— Leiglilon, Vol. 3, No. 73.— John 
 
CLASSIFICATION OF THE PRINCIPAL CONTENTS. 
 
 Wesley, Vol. 3, No. 77.— Rev. JohnFlttcher, Vol. 3, 
 No. 78.— Rev. W. Grimshaw, Vol. 3, No. 85.— Mrs. 
 Rowe, Vol. 3, No. 8(3.— W. Blair, Esq., Vol.4, No. 
 92.— Mrs. Cromwell, Vol. 4, No. 95.— President Ed- 
 wards, Vol.4, No. 98.— Rev. .1. Venn, Vol. 4, No 
 107.- Lady M. Vere, Vol. 4, No. 113.— Dr. Conyers, 
 Vol. 5, No. 119.— Wendelmutha, V^oL 5, No. 124.— 
 Queen Mary, wife of William III., Vol. 5, No. 131.— 
 Joachim Cura?us, Vul.(), No. 147.— Mrs.Turner, Vol. 
 6, No. 152.— Colonel Gardiner, Vol. 6, No. 156.— 
 Mrs. Winthrop, Vol. 6, No. 1G4.— Rev. J. Lawson, 
 Vol. C, No. 165.— Mrs. Housman, Vol. 6, No. 170.— 
 Zeisberger, Vol. 7, No. 174.— O. F. Morata, Vol. 7, 
 No. 180.— Rev. J. Brown, Vol. 7, No. |82.— Mrs. 
 Lavington, Vol. 7, No. 188.— Dr. Bateman, V(.l. 7, 
 No. 193.— Dr. James Hall. Vol. 7, No. 195.— Miss 
 M. Andrews, Vol. 8, No. 203.— Edward VI., Vol. 8, 
 
 No. 208.— Mrs. Langton, Vol. 8, No. 211.— Mr, 
 Thcrn, Vol. 8, No. 216.— Lady Huntingdon, Vol. 8, 
 No. 223.— J. F. Stapulensis, Vol. 8, No. 229.— Mrs. 
 Beesly, Vol. 9, No. 232.— Mr. J. Rutl, Vol. 9, No. 
 237.— Mrs. Bury. Vol. 9, No. 241.— Dr. Owen, Vol. 
 9, No. 252.— Sir H. Blosset, Vol. 10, No. 262.— Mrs. 
 VV. B. Gurney,Vol.lO, No.265.— Marquis of Argyle, 
 Vol. 10, No. 283.— Dr. Mason Good, Vol. ll.No. 289. 
 Rev. Leigh Richmond, Vol. 11, No. ^90, 292.— W. 
 Hope, Esq., Vol. 11, No. 294.— Rev. T. Charles, Vol. 
 11, No. 300.— Mdlle. C. Curvier, Vol. 11, No. 301.— 
 Mis. Tappan, Vol. 11, No. 305.— Tahi.eh, Vol. 11, 
 No. 310.— Mr. Ua, Vol. 12, No. 318.— Rev. T. Tre- 
 goss. Vol. 12, No. 322.— Miss I. Fisher, Vol. 14, No. 
 372.— Mrs. Featherston, Vol. 15, No. 414.— Mrs. J. 
 H. Evans, Vol. 16, No. 434. 
 
 Vol. 2. 
 
 Vol. 
 
 Vol. 1. Nos. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 
 
 14, 16, 17, 18, 19,^0, 21, 22, 23, 24, 
 
 25, 26, 27, 28, 29, 30. 
 Nos. 31, 32, 33, 34, 35, 36, 37, 39, 41, 42, 
 
 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 
 
 55, 58. 
 Nos. 61, 68, 69, 71, 75, 76, 78, 79, 84, 85, 
 
 87. 
 Nos. 92, 93, 95, 97, 99, 102, 103, 107, 108, 
 
 110, 114, 115, 116. 
 Vol. 5. Nos. 118, 121, 122, 124, 127, 129, 130, 131, 
 
 133, 135, 13 i, 137, 139, 140, 141, 143, 
 
 144. 
 Vol. 6. Nos. 150, 151, 152, 154, 155, 157, IGO, 166, 
 
 167, 168, 170, 171, 172, 173. 
 
 Epitaphs. 
 
 Vol. 
 
 Vol. 7. Nos. 175, 177, ISO, 
 
 189, 190, 191, 
 Vol. 8. Nos. 203, 204, 208 
 Vol. 9. Nos. 232, 234, 235, 
 
 24'^-, 252, 253, 
 Vol. 10. Nos. 259, 2f:0, 261, 
 
 269, 271, 274, 
 
 284. 
 Vol. 11. Nos. 286, 289, 291, 
 
 301, 302, 303, 
 Vol. 12. Nos. 315, 318, 320, 
 Vol. 13. Nos. 348, 352, 353. 
 Vol. 14. No. 389. 
 Vol. 23. No. 591. 
 Episcopacy, Medley on . 
 
 181, 182, 184, 187, 188, 
 195, 199, 200, 201. 
 211,220,221,225,226. 
 
 239, 240, 242, 243, 244, 
 255, 256. 
 
 262, 263, 264, 265, 268, 
 277, 279, 280, 282, 283, 
 
 292, 294, 296, 297, 2.98, 
 310, 312. 
 323, 330, 331, 333, 337. 
 
 Vol.31 No. 795 
 
 E.xeter Hall, meeting at the opening of 1 6 
 
 Faith, Dr. Chalmers on 31 
 
 Fall of man, consistent with God's 
 
 wisdom (Essay) 10 
 
 Fancoiirt (Miss), cure of 15 
 
 Fetter Lane Chapel, history of . . l 
 France, state of religion in (Address 
 
 by Dr. Pye Smith) 12 
 
 Freeness of the Gospel, Dr. Chal- 
 mers on .... 30 
 
 God, Essay on the being of .... 2 
 
 Gods, meaning of the word in Scripture 10 
 
 Grave yards in cities, objectionable . 3 
 
 39 
 
 Hall (Rev. R), Lecture on his genius 
 
 and writings 17 
 
 Howels (Rev. W), Notes of striking 
 sayings in his sermons .... 
 
 (Ibid). 
 
 Hume on Miracles, Dr. Chalmers's 
 reply to 
 
 Hymns : 
 
 On opening or re -opening 
 Churches or Chapels .... 
 
 Before Sermons for Schools , . 
 
 Nos 
 433 
 786 
 
 261 
 
 417 
 22 
 
 758 
 33 
 
 269 
 77 
 
 998 
 
 21 330, 
 340, 542 
 2.. .556,339 
 
 Infidelity, View of its rise and pro- 
 gress in France and England 
 
 Irving (Rev. E), Trial of 
 
 General Assembly': 
 
 debate respecting 
 Jews, Articles of their faith .... 
 
 Dr. Pye Smith on their religiou! 
 
 institutions 
 
 738 
 307 
 461 
 481 
 803 
 
 22, 24, 27, 29. 
 13 417,18 
 
 445 
 130 
 
 London Churches, List of 
 
 London Missionary Society, account 
 
 of its formation .... 
 
 London University, Meeting to ori- 
 ginate it .... .... 
 
 Man's threefold nature (1 Thess. v. 
 23), Essay on .... 
 
 Sermon on 
 
 Materialism, Essay on its absurdity 
 
 Melchisedec, Essay on 
 
 Ministers, Lawfulness of their indulg- 
 ing in literary pursuits 
 
 Ministers, Questions for trying whe- 
 ther they are called of God .... 
 Ministers, Sketches of: 
 
 Melvill, H 
 
 Wilkinson, W. 
 
 Fletcher, Dr. 
 
 Noel, G. T 
 
 Hill, R 
 
 Mortimer, T 
 
 Chalmers, Dr. .... 
 Wilson, Bishop .... 
 
 Jay, W 
 
 Thorpe, W. 
 
 Hall, R 
 
 Parsons, J 
 
 Clarke, Dr. A 
 
 Bunting, Dr. 
 
 Gordon, Dr. 
 
 Watson, R 
 
 Miracles, Dr. Chalmers on the argu 
 
 ment from 
 Music and Singing, Essay on 
 
 as in Cathedral 
 
 worship , . „ . .... 
 
 Vols. 
 
 7 
 
 Nos. 
 178 
 
 117 
 
 238 
 725 
 231 
 371 
 
 61 
 
 . 14 
 
 371 
 
 . 14 
 
 372 
 
 . 14 
 
 374 
 
 . 14 
 
 377 
 
 . 13 
 
 393 
 
 . 13 
 
 402 
 
 . 13 
 
 404 
 
 . 15 
 
 408 
 
 . 16 
 
 420 
 
 . 16 
 
 422 
 
 . 16 
 
 426, 
 
 427, 430, 
 
 433. 
 
 . 16 433—4 
 
 . 17 
 
 434 
 
 . 18 
 
 464, 
 
 463 
 
 , 466 
 
 . 18 
 
 480 
 
 . 18 
 
 480 
 
 . 28 
 
 721 
 
 3 
 
 66 
 
CLASSIFICATION OF THE PBINCIPAL CONTENTS. 
 
 29- 
 
 Napoleon, Death of 
 
 National Education, Report of meet- 
 ing- on (Rev. F. Close, and Rev. H. 
 M'Neile) 
 
 Newton (Sir Isaac), his creed .... 
 Original Sin, Di-, Chalmers on ... 
 Paley's Evidences, Dr. Chalmers on 
 
 Vols. 
 42 
 
 Nos. 
 1,077 
 
 864 
 
 1 
 
 717 
 
 806, 
 
 810, 811,812, 814, 816 
 33 827, 
 
 Pentateuch, Dr. Pye Smith on 
 
 Politics, On Christians meddling with 
 
 Popery, showni to be the opponent of 
 
 Bible distribution and the Bible 
 
 Society . .... .... 
 
 Popery in Ireland 
 
 835, 841, 844, 845, 847 
 
 Prayer, Discussion on forms of 
 8, 11 
 
 ■ Antiquity of forms of .... 
 
 Prayers appointed to be used : 
 
 On the rebellious state of the 
 
 country . . .... 
 
 On the Cholera .... 
 
 On the removal of the Cholera 
 
 For the Iving's recovery 
 
 On the Queen's escape .... 
 
 Prayers, by Dr. Chalmers 
 
 832 
 320,31 
 
 96 
 
 109,10 
 
 139 
 
 153 
 
 6, 
 
 14, 18,24, 25, 26 
 29 734 
 
 Prayer-Book, "Weston's history of 
 Preachers, Female ... 
 Preaching, Essay on 
 
 16 420 
 
 18 470 
 21 644 
 
 30 771 
 37 946 
 
 19 492 
 23 583 
 23 589 
 
 31 783 
 2 52,53 
 1 15, 
 
 20,22,30 
 
 2 41 
 
 3 64, 
 
 70, 84 
 
 4 96 
 
 30 Pref. 
 
 Predestination, Dr. Chalmers on ... 30 766 
 ■- 767, 768, 772, 774 
 Private judgment, Essay on the right 
 
 of 11 303 
 
 Prophetic " times," Essay on 3 88 
 
 Public worship. Essay in defence of 
 on preparation for 
 
 Quakers, Address by 
 
 Yearly epistle for 1 82 5 ... 
 
 1827 .. 
 
 — ^ 1828 .. 
 
 Rainbow, reflections on, by the R«v. 
 
 S. Mummery .... 
 
 Reformation (The), defended against 
 
 Cobbett 
 
 155 
 229 
 61,66 
 127 
 240 
 287 
 
 50 
 
 76,89 
 9.3,99 
 
 103, 112, 115 
 
 5 119, 
 
 120, 125, 132 
 
 Reformation (The), defended against 
 Cobbett 
 
 Responsibility of man for his behef : 
 substance of a Lecture by Dr. 
 Chalmers .... .... 
 
 Rubric, neglect of .... .... 
 
 vols. 
 
 Sabbath, Essay on parental duty in 
 
 regard to its observance .... 
 
 Sabbath, on laws for compelling its 
 
 observance ... .... .... 
 
 Sacramental addresses (Two) 
 
 Scottish preaching compared with 
 
 English .... 
 
 Sect, meaning of the term .... 
 
 Sermons (on reading them) 
 
 Smith (of Demerara, Missionary), 
 
 case of ... 
 
 Societies (Religious), receipts of 
 
 for 1822 
 
 1825 
 
 1836 
 
 1839 
 
 1840 
 
 1841 
 
 -1842 
 
 Societies, Advantages and defects of 
 
 their constitution and pubUcmeetings 2 31, 
 35, 44, 54, 55, 59, 60 
 3 8& 
 
 23 
 
 593 
 
 42 
 
 1,084 
 
 42 
 
 1,088 
 
 1 
 
 t 
 
 21 
 
 5.50 
 
 2 
 
 5a 
 
 IS 
 
 463 
 
 1 
 
 25,2» 
 
 2 
 
 34 
 
 2 
 
 64 
 
 1 
 
 11 
 
 6 
 
 151 
 
 30 
 
 757 
 
 35 
 
 883 
 
 37 
 
 944 
 
 39 
 
 999 
 
 41 
 
 1,061 
 
 Spencer, (late Rev. T), Extracts from 
 
 .3 sermons by ... 
 
 Statistics : 
 
 Of religious denominations in 
 America ... .... .... 
 
 Of births, deaths and marriages 
 
 in 1839 
 
 Of crime .... .... 
 
 StoweU (Rev. H), Hearne v., trial and 
 documents relating thereto 
 
 Suicide, Seven reasons against 
 
 Essay on .... 
 
 Sunday School Jubilee . ,. 
 
 Theatrical amusements, objectionable 
 Times, signs of : 
 
 Spread of knowledge... 
 DecHne of prejudice . . 
 Tendency to change . . 
 Tongues (unknown), Account of the 
 supposed revival of ... .... 
 
 466, 468, 469, 479' 
 Tracts for the times, Censure passed 
 
 onNo. XC _ 39 988 
 
 Tyrolese Protestants, Expulsion of 
 Wilhams (Missionary), murder of 
 Works and faitb. Dr. Chalmers on 
 Wilkinson (Rev. ■W),last illness of 
 
 . 38 
 
 96* 
 
 . 42 
 
 1,084 
 
 . 38 
 
 957. 
 
 959, 967, 970 
 
 5 
 
 123 
 
 8 
 
 227 
 
 . 17 
 
 451 
 
 . 18 
 
 461 
 
 e 3 
 
 78, 88- 
 
 6 
 
 157 
 
 . 6 
 
 158 
 
 . 6 
 
 161 
 
 18 465, 
 
 33 827 
 
 37 935,42- 
 31 778 
 
 38 976 
 
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