PRESENTED TO THE LIBRARY 
 
 OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 BY 
 
 f/lvs. Ale3<iQndcp Ppoudfit. 
 
 
AWAKE, THOU SLEEPER! 
 
 A SERIES OF 
 
 AWAKENING DISCOURSES 
 
 BY THE LATE 
 
 REV. J. A. CLARK, D.D., 
 
 AUTHOR OF ' THE PASTOR's TESTIMONY,' ' WALK ABOUT ZION,' 
 
 * GATHERED FRAGMENTS,' ' YOUNG DISCIPLE,' 
 
 * GLEANINGS BY THE WAY,' ETC. 
 
 NEW YORK: 
 
 ROBERT CARTER, 58 CANAL STREET. 
 PITTSBURG: THOMAS CARTER. 
 
 1844. 
 
Entered according to the Act of Congress, in the year 1844, by 
 ROBERT CARTER, 
 in the Clerk's Office of the Southern District of New York. 
 
 VINCENT L. DILL, STEREOTYPER. 
 
 EDWARD O. JENKINS, PRINTER, 
 
 114 JVassau Street. 
 
CONTENTS 
 
 DISCOURSE I. 
 
 Unconverted Men are Asleep, 
 
 DISCOURSE 11. 
 
 Unconverted Men must be Awakened, . 
 
 Page. 
 
 30 
 
 DISCOURSE III. 
 Importance of immediate attention to Religion, 
 
 DISCOURSE IV. 
 The Absurdity, Danger, and Guilt of Procrastination in 
 Religion, 
 
 DISCOURSE V. 
 The Sinner must be convinced of Sin, .... 
 
 DISCOURSE VI. 
 The Sinfulness of an Unconverted State, 
 
 DISCOURSE VII. 
 Objections to the endless Punishment of the Wicked silenced 
 
 DISCOURSE VIII. 
 How Sin is to be taken away, .... 
 
 DISCOURSE IX. 
 If Christ be rejected, there can be no Salvation, . 
 
 DISCOURSE X. 
 The Freeness of the Gospel Salvation .... 
 
 50 
 
 74 
 
 118 
 
 161 
 
 189 
 
 209 
 
 226 
 
AVAKE, THOU SLEEPER! 
 
 DISCOURSE I. 
 
 UNCONVERTED MEN ARE ASLEEP. 
 
 " Awake thou that sleepest." 
 
 Eph. v. 14. 
 
 In the Series of Discourses which I commence this 
 evening, my remarks will not be addressed so parti- 
 cularly to Christians, as to those who have hitherto 
 neglected the things of religion — those who are not 
 conscious to themselves that they have any evidence 
 of a renewal of heart. 
 
 I wish to be permitted to speak to this portion of 
 the congregation with great plainness and fidelity. 
 Will you not grant me this favour? 
 
 I desire to place myself before you in the attitude 
 of a friend, and to pour into your ear the warm con- 
 victions of my own heart in relation to your situation 
 as the creatures of God, and as candidates for immor- 
 tality. 
 
 I do most confidently believe, that if you will but 
 patiently listen to me, and allow your sympathies in 
 some degree to go along with me, while I endeavour 
 
b UNCONVERTED MEN 
 
 to hold up to your view the truth which God himself 
 teaches in relation to your present condition and fu- 
 ture prospects, you will be led to adopt the full and 
 fixed determination that you will henceforth be on the 
 Lord's side. 
 
 I have selected the text for the purpose of exhibit- 
 ing the simple truth that all men, previous to spirit- 
 ual regeneration, are in a state of insensibility from 
 which they must be awakened before the gospel can 
 bless or save them. The unwillingness men feel to 
 believe this, is of itself a strong proof of its truth. I 
 will endeavour to illustrate this remark. 
 
 Were one to knock at your door in the stillness of 
 midnight, uttering the piercing cry, '' that your house 
 was on fire — that the flames were bursting from its 
 roof — and that you must escape instantly, or perish," 
 you would not listen to this unterrified and uncon- 
 cerned : belief, in spite of all your Avishes to the con- 
 trary, would force itself upon your mind. 
 
 The wintry winds without, might be chill and 
 piercing; the repose of your warm couch might be 
 very grateful ; and you might feel very reluctant to 
 leave your sheltered and comfortable position to en- 
 counter the rude blasts of the midnight storm. But 
 all these considerations would not lead you to con- 
 clude, without examination, that the alarm which had 
 been sounded in your ear was a false one. In this 
 case, without waiting to reason about the matter, you 
 would instantly start from your couch, and rush forth 
 from your dwelling. 
 
 I was once present in the midst of a very crowded 
 assembly, where a venerable ambassador of Christ 
 was speaking of the deep things of God. Such was 
 
ARE ASLEEP. 7 
 
 the power of his argument, and so sweet and mellow 
 were the tones of his voice, that he held every eye and 
 ear enchained. At length, as he paused, a person arose 
 in the gallery and said, '^ This house is on fire — and 
 if we save ourselves, we must get out as fast as we can." 
 What do you think was the effect of this announce- 
 ment upon that audience, in which there had prevail- 
 ed almost unbreathing stillness '? Do you imagine 
 that they sat quiet in their seats, saying to them- 
 selves, " This must be a mistake. We do not see 
 the fire : We do not hear the cracking of the flames : 
 We will not move till we have some better evi- 
 dence that we are in danger V No : They did 
 not reason thus. There was an instant rush to 
 the door. Terror, and alarm, and confusion, were 
 spread through the whole house. And though many 
 voices now proclaimed, '' This is a false alarm — 
 we are in no danger," — every individual was press- 
 ing forward, alone intent upon making his escape 
 from this supposed scene of danger. 
 
 There was a man of God, whose spirit has now 
 gone to mingle in the glorified throng before the 
 throne, who once stood in this pulpit — whom you all 
 knew, and respected, and loved ; and whose veracity 
 you never doubted. He opened the sacred volume, 
 and read from its hallowed page, the warrant which 
 authorized him to declare, in reference to every one 
 of you that were unconverted, — '' That there was but 
 a hand's breadth between you and the devouring 
 flames of divine wrath — that you stood tliat very mo- 
 ment on the crumbling edge of the burning pit," — 
 and yet there was no movement in the audience that 
 sat before him. There was no instantaneous con- 
 
8 UNCONVERTED MEN 
 
 cern — no alarm running from mind to mind through 
 the ranks of the unconverted. 
 
 Why, I inquire, do we find this difference in men's 
 readiness to believe reports concerning the approach 
 of temporal and spiritual evils — this difference in 
 their sensibility to physical and spiritual danger 1 It 
 is because impenitent men are asleep. 
 
 What Elijah said to the prophets of Baal as they 
 stood in the presence of all Israel on Mount Carmel, 
 around the altar of their false God, vociferously call- 
 ing upon him to send down fire to consume their 
 sacrifice, is, in a figurative sense, indisputably true of 
 every human creature while in an unrenevv^ed state — 
 '^ he sleepeth.^^ And before we can do anything for 
 the salvation of any one of our race, there must be 
 done for him what Elijah told the worshippers of 
 Baal they must do for their God — ''he must he awaked.^ ^ 
 
 '' He sleepeth and must be awaked ^^^ is the axiom 
 with which we must start in every attempt we put 
 forth to " convert a sinner from the error of his way.^^ 
 The natural state of man is fitly represented by the 
 figurative language of the text — " thou that steepest. ^^ 
 This metaphor is frequently employed in the Scrip- 
 tures to describe the state and condition of unrenewed 
 man. Upon them, according to the divine testimony, 
 '' there hath heen poured the spirit of deep sleep. ^^ To 
 them it is said, " It is high time to awake out of 
 sleep J^^ and in the text they are thus addressed — 
 " Awake thou that steepest. ^^ 
 
 1. I remark, that this figurative language implies, 
 Firsts that natural and unrenewed men are in a state 
 of insensibility , 
 
ARE ASLEEP. 9 
 
 When men's senses are locked np in sleep, they 
 become insensible to the external objects around them. 
 Present to the man that is asleep the' most finished 
 and beautiful picture ; introduce into his chamber 
 some of the most splendid paintings that were ever 
 spread on the canvass, and he will be just as insensi- 
 ble to their beauties as though they were not there. 
 Approach the bedside of him who is asleep, and 
 bending over, whisper into his ear intelligence of the 
 most deep and thrilling interest ; bring in a choir of 
 musicians, and let them play the most pleasing tunes, 
 and wake up strains of melody sweeter than were 
 ever heard on earth — sweet as heaven's own minstrel- 
 sy — and the sleeping man cares for none of these 
 things — he hears nothing — he is entirely insensible to 
 every sound. 
 
 Unconverted men are in the same manner insensi- 
 ble to spiritual things. " Awake thou that steepest. ^"^ 
 
 2. Again I remark, that this figurative language 
 implies, Secondly^ that natural and unrenewed men 
 are labouring under deep mental delusion. The man 
 who is asleep has an intellectual principle within him 
 still awake. Images which in his waking hours were 
 gathered from the external world, and broken and 
 disjointed recollections of the past, are constantly flit- 
 ting before his mind. Reason, however, no longer 
 sits at the balance-wheel. Imagination occupies her 
 seat, and Fancy, now unrestrained, leads tlie wander- 
 ing mind on through all her varied and fantastic 
 fields. A thousand imaginary scenes of joy and of 
 wo start up before us, and exert upon our feelings 
 and belief, for a time, all the influence of vivid and 
 1* 
 
10 UNCONVERTED MEN 
 
 visible realities. Our hopes are elevated, and we are 
 raised to the highest ecstacies of joy. We laugh and 
 sing, and feel that we are treading the Elysian fields 
 of unearthly delight. But in a moment our hopes are 
 dashed to the ground ! Some sudden calamity befals 
 us : the heavens grow dark. Bleak desolation is 
 spread over all our path ! We weep ; the tears roll 
 down our cheeks ; we feel all the bitterness of wo. 
 Our grief is more intense than we can endure ! We 
 awake, and lo ! it was a dream ! We had all this 
 time been elated and agitated by something unreal — 
 hy a delusion. 
 
 And so it is with impenitent and unrenewed men. 
 " They are walking in a vain show — and disquieting 
 themselves in vain.^^ If not before, lohen death comes 
 to lay his iron hand upon them, and hurry them for- 
 ward into the invisible world — they will then wake 
 up, and find that the^^ have been dreaming all their 
 days — chasing phantoms, neglecting things of eternal 
 moment, and grasping at that which is unreal and 
 imaginary. 
 
 The scriptural truth taught in our text, then, is that 
 impenitent and unrenewed men are in a state of insen- 
 sihility and delusion^ and that nothing can be done 
 to save them, till they are awakened. 
 
 I shall confine myself this evening to the illustra- 
 tion of the first point — to wit : that unrenewed men 
 are in a state of spiritual insensibility and delusion, 
 
 1. Unconverted men are insensible to the goodness of God. 
 Though created with large capacities and susceptibi- 
 lities of happiness — and placed in the midst of a scene 
 
ARE ASLEEP. H 
 
 of things where everything- administers to their enjoy- 
 ment, the Language of murmuring and discontent con- 
 stantly falls from their lips. Though it is God's sun 
 that shines upon them — his earth upon which they 
 tread — his air which they breathe — his table from 
 which they are fed — and his hand that continually 
 upholds them : Though he is ever near them — 
 Avatching over them with more than maternal ten- 
 derness — scattering blessings all along their path — 
 and kindly ministering to all their wants : Though 
 '' in him they live, and move, and have their be- 
 ing," yet their hearts are no more affected by this 
 view of God's goodness, than if all these things were 
 the result of accident and chance ! In proof of this, 
 when God calls upon them by his word and minis- 
 ters, to give him their hearts, and render to him uni- 
 versal obedience — they say, if not with their li^, yet 
 by their conduct, " Who is the Lord, that I should 
 obey his voice ? I know not the Lord, neither will I 
 answer to this call." Though God from the highest 
 heaven is pouring down countless blessings upon 
 them, their hearts are no more moved by a view of 
 those mercies, than if they were made of stone^ 
 Though they have soundness of limbs, and health 
 of body, they feel under no particular obligation to 
 God for this. Though they have wealth, and friends, 
 and reputation, and great prosperity, and every world- 
 ly blessing, they do not look upon themselves as at all 
 indebted to God for these. They may tell you, that 
 they feel thankful for these blessings — by which they 
 mean no more than that they are very glad that they 
 have them. 
 
 In view of these temporal blessings, they are ready 
 
12 UNCONVERTED MEN 
 
 to exult, and with much self-complacency to conclude, 
 that they are the favourites of the Most High. But let 
 Jehovah put forth his hand and touch all that they 
 have, and they will curse him to his face. Let ca- 
 lamity and temporal reverses sweep away their for- 
 tune — let the billows of adversity roll over them, — 
 and their mouths will be immediately filled with 
 murmurings and repinings. 
 
 I once knew an unconverted man, that said and 
 thought that he was very thankful for the mer- 
 cies he enjoyed, and that no one loved God more than 
 he. At this time the sun of prosperity shone brightly 
 on him. His health was firm, and he rolled in Avealth. 
 He was respected and loved by all. His children, 
 healthful and promising, were '' like olive branches 
 round about his table." But in the midst of this pros- 
 perity a storm gathered. A series of calamities overtook 
 him. He was stripped in a short time of all his glo- 
 ry. His property took to itself wings, and flew away. 
 His children one after another went down to the grave. 
 He had a son of uncommon promise. In the early 
 developments of his mind, that son had given indi- 
 cations of surpassing genius. He was now just ripen- 
 ing into manhood, when disease suddenly came upon 
 him, and he fell beneath the blight of death. 
 
 He had one idol still left, a lovely daughter, whose 
 face was ever lit up with the sunshine of happiness, 
 and who seemed to be a creature of almost unearthly 
 origin. But soon the arrow of death pierced her 
 graceful form, and she sank down into the grave* 
 This was the hour of trial. And it was the hour 
 that put to flight all evidences of any just appreciation 
 in the bosom of that unconverted man, of the good- 
 
ARE ASLEEP. 13 
 
 ness of God. His mouth was filled with complaints, 
 and his heart with hard thoughts against God. He 
 felt in his inmost soul, while he looked over the sad 
 desolation of his house — that God had done wrong. 
 
 The truth was, there never had been in his mind a 
 full conviction that all the comforts he enjoyed were 
 the gifts of sovereign mercy, and that he was altoge- 
 ther undeserving of them. He had never been led, by 
 a view of the mercies he enjoyed, to prostrate himself 
 at the feet of Jehovah, and say, '' I am not worthy of 
 the least of all the mercies which thou hast shown 
 unto me." — '^ What shall I render unto the Lord for 
 all his benefits towards me?" — ^' Eternal God, I give 
 myself up to thee — it is my duty, and it shall be my 
 pleasure to obey and serve thee." — " Lord, what wilt 
 thou have me to do?" 
 
 Unconverted men have no such view of the good- 
 ness of God, and are not led to any such acknowledg- 
 ment of their obligations to Him as this. When they 
 look over the broad field of the Almighty's works, and 
 see what He is doing for the good of the universe, 
 they sometimes feel awakened within them a touch 
 of sentimental gratitude ; but in a moment it evapo- 
 rates, and leaves their heart as much at enmity with 
 Him as it was before. 
 
 The view which they have of God's goodness does 
 not lead them to repentance — does not subdue the pride 
 of their hearts — does not lead them to retire to their 
 closets and pour out their soul in prayer before Him 
 — does not lead them to forsake and hate sin, and 
 realize the obligations of duty. 
 
 Another evidence that unconverted men are insensi- 
 ble to the goodness of God, is, that ^* He is not in all their 
 
14 UNCONVERTED MEN 
 
 thoughts*" They seldom think of God, and when 
 the thought of Him comes into their minds they imme- 
 diately direct their attention to something else — that 
 they may think of him as little as possible. This is 
 not the way they act towards their fellow-men who 
 have done them some distinguished act of kindness. 
 Let one of their fellow-men do one thousandth part as 
 much for them, as God has done, and they would 
 think and talk more of that man in a week, than they 
 have ever thought or talked of God in all their lives. 
 This shoAVs that they are insensible to the goodness of 
 God, They are " asleep.''^ 
 
 2. I remark. Secondly, That men are insensible to 
 the claims of Godh laws. 
 
 God is the sovereign legislator of the universe. 
 '^ For his pleasure all things are and were created." 
 Jehovah was under no obligation to call man into be- 
 ing. Had he chose, he could, without any injustice 
 to us, have left all our race to have slumbered for 
 ever in non-existence. Having called us into be- 
 ing, he certainly had a right to tell us for what he 
 created us, and to require us to fulfil that end. This 
 he did when he gave us a law for the regulation of 
 our conduct. That law was simply an expression of 
 his will and wishes in reference to us. 
 
 When parents tell their children what their wishes 
 are in reference to their conduct, if those children are 
 amiable and affectionate, and have any respect for 
 parental authority, they will endeavour to follow the 
 intimations they have received. 
 
 Under how much greater obligations are mankind 
 to respect, and reverence, and obey the law of God ! 
 
ARE ASLEEP. 15 
 
 From Him they receive life, and breath, and all things. 
 They are dependent on Him every instant for being. 
 With one breath he could send them all back to anni- 
 hilation. The law He has promulgated for the regu- 
 lation of their conduct, is pure, and holy, and good — 
 Calculated alike to promote their own happiness, and 
 to reflect honour upon the author of their being. 
 
 Now, unconverted men are insensible, to the claims 
 of this good and holy law. It requires them to love 
 God with all their hearts. They do not love him 
 thus, neither can they see how they are very great 
 sinners for neglecting to do so. How great is their 
 delusion ! 
 
 This laic says : '' Thou shalt Avorship the Lord thy 
 God, and him only shalt thou serve." Unconverted 
 men live without prayer. If they draw near God, it 
 is only with their lips, while their hearts are far from 
 Him. They have no family altar. They have no 
 secret place in their dwelling to which they daily re- 
 tire to pour out their hearts in supplication before the 
 mercy seat. They live in the constant violation of 
 this law. Their thoughts, and affections, and desires, 
 are entirely given to business, and pleasure, and world- 
 ly objects and pursuits. They neither w^orship nor 
 serve God — and yet they do not think that they are 
 very sinful. Oh, great is their delusion ! 
 
 This law says, " Remember the Sabbath day, and 
 keep it holy." 
 
 Unconverted men often spend the Sabbath day in 
 unhallowed pursuits — in travelling — in visiting — in 
 reading works of fiction — or the news of the day — or 
 while away the time in light and trifling conversation. 
 And yet after they have thus deliberately trampled 
 
16 UNCONVERTED MEN 
 
 upon one of those holy precepts which God wrote 
 with His own finger upon the table of stone, they are 
 astonished if the minister of Christ addresses them as 
 great sinners. 
 
 The divine law declares, '' God now commandeth 
 all men everywhere to repent." '' Behold now is 
 the accepted time." " To-day, if ye will hear his 
 voice, harden not your hearts." 
 
 Unconverted men listen to this — and either form no 
 resolution whatever to repent at all, or deliberately 
 conclude to postpone their repentance to a future or 
 dying hour. 
 
 Thus we might go on through the whole circle of 
 human duty, and we should find that in every in- 
 stance where inclination runs counter to the divine com- 
 mand, unconverted men follow inclination rather than 
 the law of God. Independently of public sentiment, 
 and of the fear of punishment in general, they have no 
 respect for the divine law. They are insensible to 
 its claims. They do not stop on the threshold of 
 transgression, and say, '-' How can I do this great 
 wickedness, and sin against God !" 
 
 Take aAvay the law of the land — let there be no 
 temporal punishment for crime — annihilate public 
 sentiment — let it be just as respectable to commit 
 gross sin as to avoid it — let there be nothing but the 
 law of God to hedge in the path of human duty, and 
 the restraints of that law would be to unconverted 
 men, in the hour of temptation, as frail as a fence of 
 gossamer, which a single breath would sweep away. 
 
 Unconverted men are living in daily disobedience 
 to the commands of God. They feel no sorrow on 
 account of this disobedience: and the only reason 
 
ARE ASLEEP. 17 
 
 why they do not go to greater lengths in sin is, either 
 because they have no inclination to particular vices, 
 or they are restrained from gratifying those inclina- 
 tions either by a fear of the penalties of the civil law ; 
 or, because public sentiment would frown on them ; 
 or, because they think those indulgences would be 
 hurtful to their health — their temporal interest — their 
 families, or their own reputation. It is not because 
 they dislike to displease Jehovah, or have such a high 
 respect for his law, that they abstain from sin. 
 Where these worldly considerations do not operate, 
 they are constantly trampling upon his law ; and 
 yet they cannot understand how they are great sin- 
 ners. 
 
 Does not all this bespeak a total alienation from 
 God — a blindness and delusion and insensibility that 
 are most appalling ? What could be in more perfect 
 contrast with the views, and feelings,, and conduct of 
 the inhabitants of the heavenly world ! There is 
 not a being on the Empyrean mount of God, that 
 would think of acting contrary to the slightest inti- 
 mation of God's will. Any one of the vast myriads 
 that crowd the fields of celestial light, would sooner 
 think of plunging down into the pit of everlasting 
 torment, than of disobeying God in the least thing. 
 And )^et unconverted men deliberately and know- 
 ingly disobey God — break his holy law — and that 
 every hour — and still they do not think that they are 
 great sinners ! Oh, how insensible unconverted men 
 are to the claims of God's law ! ''They are asleep,^^ 
 
 3. I remark. Thirdly, That unconverted men are in- 
 sensible to their actual situation as condemned criminals 
 before God, 
 
18 UNCONVERTED MEN 
 
 The divine law cannot be broken with impunity. 
 It is enforced by the most awful sanctions. Its lan- 
 guage isj '^ Cursed is every one that continueth not in 
 all things written in the book of the law to do them." 
 '' The soul that sinneth — it shall die." 
 
 The gospel and our OAvn consciences declare that 
 '' We have all sinned and come short of the glory of 
 God." We are therefore all under condemnation 
 and death. Christ has opened a door of escape — and 
 those who flee to him by faith, are delivered from 
 condemnation. But unconverted men will not flee 
 to Christ — they will not lay hold of his offers of mercy 
 by faith. And hence the Scriptures declare in refe- 
 rence to this want of faith in unconverted men, that 
 " He that believeth not is condemned already,-'^ Let us 
 pause for a moment and weigh the meaning of this 
 expression. 
 
 A man is arrested for crime. He is brought to trial 
 — the charges preferred against him are substantiated 
 — he is found guilty, and sentence of death is pro- 
 nounced upon him. After the judge has pronounced 
 the sentence, the prisoner is sent back to his gloomy 
 cell to await the arrival of the appointed hour, when 
 he will be brought forth and executed. We might 
 say of such an one, ''he is condemned already. ^^ 
 
 And what would you think, were you to go to the 
 cell of this prisoner, thus under sentence of death, and 
 find that he was careless of his fate ? Would it not 
 shock you to see him, gay, and light, and trifling 1 
 And in speaking of him, would you not say, " That 
 man is awfully insensible to his situation ! " 
 
 Now let us look into society, and see if we do not 
 find something analogous to this. 
 
ARE ASLEEP. 19 
 
 All unconverted men are under sentence of con- 
 demnation. They are condemned already. They 
 are only waiting till death shall conduct them to the 
 place of execution. The pit is already gaping to re- 
 ceive them ! And yet how do they act, and live ? 
 Why they are dancing along the road to the place of 
 their execution, merry and unconcerned as men going 
 to a feast ! Bound to the fiery pit, and travelling there 
 as fast as their feet can carry them, they laugh and 
 sing, and wonder why Christians can feel so much 
 anxiety about them ! Covered with guilt, and under 
 condemnation, they are flattering themselves that all 
 will be well with them in the end! Oh, what miserable 
 delusion is this ! Look into tVie theatre — the ball-room 
 — the gilded saloons of pleasure — filled with uncon- 
 verted men and women — with those who are under 
 sentence of condemnation — those who have not been 
 born again — have not believed on the Lord Jesus 
 Christ, and, therefore, upon whom abideth the wrath 
 of God — do they act as though they were sensible of 
 this? Oh, how awfully insensible men are to their 
 situation ! 
 
 Look into the factory — the work-shop — the market 
 — the exchange : behold what crowds of unconverted 
 men under sentence of condenmation, are intent only 
 upon wealth, pleasure, honour, or applause ! 
 
 Or look even into the temple of the Most High — 
 where a fearful proj^ortion of the auditors will be 
 found to be in an unconverted state, and therefore 
 under condemnation. And yet how little impressed 
 are they by all the solemn truths addressed to them ! 
 No one who reflects for a moment, can call in question 
 the truth of the position that unconverted men are 
 
20 UNCONVERTED MEN 
 
 insensible to their actual situation as condemned cri- 
 minals before God. 
 
 4. I remark, Fourthly^ That unconverted men are 
 insensible to the awful truth ^ that while they remain 
 unconverted they are every moment advancing in the 
 downward path to death. 
 
 The Saviour distinctly declares, that in the things 
 of religion, there is no neutral ground upon which 
 any human being can stand. " He that is not with 
 me, is against me." Every man is either the friend 
 or the enemy of God. There are only two paths in 
 which the whole human family are travelling on to 
 the eternal world. The one leads to heaven — the 
 other to hell ! Every unconverted man is in the 
 path that leads to the burning pit. He does not stop 
 for a moment, but goes forward continually. Every 
 step he takes conducts him nearer and nearer to the 
 fatal edge, from w^hich he w^ill make the final ever- 
 lasting plunge ! 
 
 And yet how blind to this awful truth are uncon- 
 verted men ! They believe that, in some way or other, 
 they w^ill be finally saved. They attempt a little ex- 
 ternal reformation, and then flatter themselves that all 
 is w^ell. Many of them do not go so far as to commence 
 even an external reformation — but merely resolve to 
 do so at some future period. With this they soothe 
 their consciences, and persuade themselves that there 
 is no occasion for present anxiet}^ They forget that 
 every moment they continue in a state of impenitence 
 and alienation from God, they are ^'treasuring up 
 wrath against the day of wrath, and the revelation ot 
 the righteous judgment of God." They lose sight 
 
ARE ASLEEP. 21 
 
 of the solemn truth, " that they that are in the flesh 
 cannot please God ; " and that Jehovah has said, with a 
 deep emphasis, "Ye must he born again. ^^ While, 
 therefore, they are only advancing in the downward 
 path, and will continue to advance, till they are 
 cleansed with the hlood of sprinkling and are born 
 from on high, they are flattering themselves that they 
 are growing better, and are ripening for heaven. 
 
 5. I remark, Fifthly^ That u7iconverted men are in- 
 sensible to " the terrors of the Lord.''^ 
 
 God declares that. He " will by no means acquit the 
 guilty," — that " the soul that sinneth shall die," — 
 that " the wages of sin is death," — that " the wicked 
 shall be turned into hell," — that '' he that believeth 
 not shall be damned," — that He " will pour out in- 
 dignation and wrath, tribulation and anguish, upon 
 every soul of man that doeth evil," — that " they that 
 obey not the Gospel of our Lord Jesus Christ, shall 
 be punished with everlasting destruction from His 
 presence and the glory of His powder." 
 
 The Scriptures declare, that at death the wicked 
 will sink down into a burning pit — into inextinguish- 
 able fires, where there is weeping, and wailing, and 
 gnashing of teeth. If a temporal calamity half as 
 terrific as this were threatened, no arguments would 
 be necessary to persuade men to flee for their lives. 
 Let the angel of destruction come down and roll 
 the cloud of death over this city — let him shake pesti- 
 lence from his sable wings — and the report once go 
 forth — let the unseen fatal contagion creep from street 
 to street — and how many hours would elapse before 
 the whole city would be in commotion ? Though 
 
22 UNCONVERTED MEN 
 
 all the physicians here should Imite in their tes- 
 timony, that there was as much safety in remaining" 
 as in attempting to fly from the pestilence, who 
 would be persuaded to stay while death was riot- 
 ing upon hundreds every hour ? But should all the 
 medical corps solemnly declare, that they could do 
 nothing to arrest the progress of this deadly plague — 
 that the only safety was in instant flight — that it would 
 unquestionably enter every dwelling, and cut down 
 every being that lingered within the precincts of the 
 city — where is the man that would not heed this warn- 
 ing 1 In such a case all would feel — all would attempt 
 to fly from the grasp of the destroyer. 
 
 But unconverted men hear God himself declaring, 
 by his word, that there is but a hair's breadth between 
 them and the devouring flames of Almighty wrath, 
 and feel no alarm ! They hear this, and remain just 
 as unconcerned, as though it was an idle tale. Oh, 
 how insensible they are to " the terror of the Lord ! " 
 They are asleep, 
 
 6. A gain ^ I remark. That unconverted men are in- 
 sensible to the love of Christ — to the claims of the Gos- 
 pel — to the overtures of pardon and life, through the 
 blood of the cross. 
 
 Had one of our countrymen, who at home had been 
 nursed in the lap of ease, in making a voyage to the 
 Indies, been shipwrecked, and cast with life just re- 
 maining upon a barbarous shore — had he there been 
 seized upon by a merciless master — reduced to the 
 most degrading servitude, and forced to perform the 
 most menial offices, while he was allowed food scarcely 
 sufficient to keep him alive ; — and had the news of 
 
ARE ASLEEP. 23 
 
 this come to his friends, and had they sent one to ran- 
 som him from this bondage, and should this friend, 
 who had gone out on this errand of mercy, meet him 
 on the burning desert, where he was dragged along 
 in the train of a cruel Arab — and having negotiated 
 for his redemption, announce to him tliat he was free, 
 how would he receive these tidings '? Would this en- 
 slaved, down-trodden son of freedom listen to this in- 
 telligence with apathy and indifference 1 Would he 
 turn away with cold and careless neglect from this 
 friend who had come to search him out, and to redeem 
 him from bondage 1 No ! no. This is not the way 
 in which men act under such circumstances. But 
 it is precisely the way in which unconverted men 
 act, when they are told of the redemption that is in 
 Christ. 
 
 In the case just referred to, had the cruel Arab mas- 
 ter refused to let this unfortunate shipwrecked man 
 go — refused to accept any sum for his ransom, and 
 had the news of this been carried back to his native 
 land — and were one, whom he had greatly injured, so 
 affected by the story of his sufferings, as to sell all 
 that he had, in order to try to redeem him — should 
 he start in quest of him, carrying all that he was 
 wortli, and when he had found him, and offered to 
 the cruel master that held him enslaved, all his estate 
 for his ransom : and when it was refused, should he 
 offer to take the place of this enslaved one — wear his 
 chains, and bid an eternal adieu to country and home 
 on condition that he could be released, how would 
 the heart of that enslaved one be affected by this won- 
 derful, unparalleled act of kindness ? Oh ! how big 
 would be the emotions that Avould dwell in his bosom 
 
24 UNCONVERTED MEN 
 
 at this moment ! He could not be insensible to such 
 a display of kindness. 
 
 And yet Jesus Christ has done all, and more than 
 this, for sinners. He has died for the ungodly. He 
 has died to ransom from death eternal and the power 
 of hell, the unconverted who have done nothing but 
 injure him all their lives. But unconverted men are 
 not in the least affected by this intelligence. They 
 hear it with the most fixed apathy. Though descend- 
 ing with fearful celerity down to the chambers of 
 death, where they will enter upon an eternal bond- 
 age, and no ransom will ever come to deliver them, 
 they heed not the overtures of mercy, they turn a deaf 
 ear to the invitations of the Gospel, they care not for 
 the love or the sufferings of Christ. They listen to 
 the offers of pardon and life, as though these were 
 matters with which they had no concern. Oh, how 
 true it is that unconverted men are asleep ! 
 
 7. Finally, I remark. That unconverted men are in- 
 sensible to the solemn realities of death, judgment and 
 eternity, 
 
 A voice comes from all nature around us, as well 
 as from the pages of God's word, proclaiming that 
 WE MUST DIE. Not a day passes but this voice sounds 
 in our ear ; and this solemn truth is brought vividly 
 to our recollection. Nearly half the people that we 
 used to meet ten years ago in the engagements of 
 business, and at the house of God, are now in their 
 graves. What an immense congregation would be 
 here, if all who once moved around with us amid the 
 circles of the living, but now sleep in the dust of the 
 earth, were present at this time ! Though we should 
 
ARE ASLEEP. 25 
 
 all retire to give them room, this house would not con- 
 tain half the number ! And how soon shall we — how 
 soon will all that now live, join that vast congregation 
 of the dead ! 
 
 But this thought makes no impression upon the 
 minds of unconverted men. One and another drops 
 around them, and goes to the retributions of eternity. 
 But they heed it not. 
 
 Their attention is continually directed to that awful 
 judgment seat, before which they must shortly stand, 
 and to that immeasurable eternity, whose ages will 
 never end, and where the soul is fixed in a state un- 
 changeable and everlasting, — and yet they immediate- 
 ly thrust these thoughts out of their minds, and amuse 
 themselves with the passing shadows that flit before 
 them. When they see their friends, one after another, 
 going down to the grave, they drop a tear or two over 
 their coffin ; seriousness may, for a moment, come over 
 their minds ; but soon the impression fades away, and 
 they go on just as thoughtless and as unconcerned as 
 before. Is it not evident that unconverted men are 
 asleep ? Does not the view that we have now been 
 taking most clearly show, that before anything can 
 be done for the spiritual and everlasting good of un- 
 converted men, they must be awakened ? "AiuakCy 
 thou that steepest.^ ^ 
 
 This will constitute the subject of our lecture next 
 Sunday evening. I will not anticipate the train of 
 thought that will then be pursued. 
 
 In concluding, I will barely inquire, in view of the 
 facts to which your attention has now been called, 
 2 
 
26 UNCONVERTED MEN 
 
 what course ought the minister of Christ to pursue? 
 If unconverted men stand on the outer edge of a 
 precipice, and will soon make the final, irrecoverable 
 plunge — and are asleep^ insensible to their danger — 
 what is the duty of Christians, and of Christian min- 
 isters in reference to them ? Is it not manifestly their 
 duty to endeavor to arouse them to a sense of their con- 
 dition ? Placed, in the Providence of God, on these 
 walls of Zion — having received this solemn charge, 
 '' Son of man, if thou dost not speak to warn the wicked 
 from his way, that wicked man shall die in his iniquity, 
 but his blood will I require at thy hand," — beholding 
 an immense number of the people of my own charge, 
 for whom I shall have to give an account at the bar 
 of God, going on to death and to judgment, im- 
 penitent, unpardoned, unreconciled to God, and yet 
 insensible to their guilt and danger — what is my duty ? 
 Is it not to try to awaken these to a sense of their con- 
 dition, and to point them to that life-giving tree, whose 
 leaves are for the healing of the nations ? 
 
 This is the effort upon which I have now entered ; 
 and, unconverted friend, I entreat you, consider on 
 whose errand I come, and despise not the message I 
 deliver. I come not in my own name, but at the bid- 
 ding of the great God. The eternal God that made 
 you for a life everlasting, and hath redeemed you by 
 the blood of his Son, hath sent me to '' pray you in 
 Christ's stead to be reconciled to God." He sees how 
 unhesitatingly you trample upon His holy law — how 
 fearless you are of his threatenings, and how careless 
 of your souls. He sees that the dreadful day will 
 soon be at hand when your sorrows will begin, and 
 all your cries will be fruitless and unavailing. 
 
ARE ASLEEP. 27 
 
 In compassion, therefore, he has sent one and 
 another messenger, in His name, to tell you plainly 
 of your sin and misery — of what will be your end, 
 and how sad a change you will shortly see if you go 
 on in impenitence a little longer. Having bought 
 you at no less price than by the blood of His son Jesus 
 Christ, and made you a free promise of pardon, and 
 grace, and everlasting glory. He commands me to 
 tender all this to you as the gift of God, and to entreat 
 you to consider the w^orth of what He offers you. 
 
 He sees and pities you, while you are absorbed in 
 cares and pleasures — chasing after childish toys, and 
 wasting that precious time in pursuits of vanity which 
 you ought to devote to a preparation for eternity ; and 
 therefore, He hath commanded His ministers to call 
 after you, and tell you that you will lose both your 
 labor and your souls. 
 
 In obedience to this command, I stand before you 
 this evening. I stand here to deliver the message of 
 Him who sent me. He has charged me to preach — to 
 be instant in season and out of season — to lift up my 
 voice like a trumpet, and show you your transgres- 
 sions and your sins. But, alas ! the unconverted around 
 us are asleep ! How often have they stopped their 
 ears, and stiffened their necks, and hardened their 
 hearts, and sent the minister of Christ back to the feet 
 of his divine master, to tell him that he has delivered 
 his message, but has done them no good. Oh, that 
 our eyes were a fountain of tears, that we might weep 
 day and night over these slumbering, careless, uncon- 
 verted souls, that have Christ before them, and par- 
 don, and life, and heaven, and yet have not hearts to 
 know and value them ! ! 
 
28 UNCONVERTED MEN 
 
 Allow me here to adopt the sentiment and language 
 of the sainted Baxter, and say, ''Oh, that the Lord 
 would fill our hearts with more compassion to these 
 miserable souls, that we might cast ourselves even at 
 their feet, and follow them to their houses, and speak 
 to them with our bitter tears ! We have sought to 
 speak with all plainness to make them understand, and 
 many of them will not understand us. We have 
 brought before them the most affecting truths to make 
 them feel, but they will not feel. If the most import- 
 ant considerations would influence them, we should 
 arouse them — if the most constraining motives would 
 move them, we should win their hearts — if the most 
 awful and tremendous threatenings could startle them, 
 we should at least deter them from their wickedness — 
 if truth and certainty had. any weight with them, we 
 should soon convince them — if the God that made 
 them, and the Christ that bought them might be heard, 
 the case would soon be altered with them — if the holy 
 scriptures were regarded, we should soon prevail — if 
 reason, even the best and strongest reason, were lis- 
 tened to, we should have no doubt as to the result — if 
 experience were consulted, we should be sure of per- 
 suading them — if conscience were heeded, we should 
 feel confident that they would be brought to Christ. 
 
 "But if nothing can be heard, what then shall we 
 do for them 1 If the dreadful God of Heaven be 
 slighted, who then shall be regarded ] If the inesti- 
 mable love and blood of a Redeemer be made light 
 of, what then shall be valued ? If Heaven have no 
 desirable glory with them, and everlasting joys be 
 nothing worth — if they can jest at Hell, and dance on 
 the edge of the bottomless pit, and play with the con- 
 
ARE ASLEEP, 29 
 
 suming fire, and that Avhen God and man do warn 
 them of it, what shall we do for such souls as these? "* 
 Blessed God, thy voice can wake up the dead ; our 
 reliance is on thy everlasting arm. While we pro- 
 claim thy truth here from Sabbath to Sabbath, may 
 the dead hear the voice of Jesus and live ! 
 
 " Lord, open sinners' eyes, 
 Their awful state to see ; 
 And make them, ere the storm arise. 
 To thee for safety flee." Amen. ~ 
 
 * The sentiments and considerable of the language from page 28 
 inclusive, is taken from Baxter, in his " Call to the Unconverted." • 
 
DISCOURSE II. 
 
 UNCONVERTED MEN MUST BE AWAKENED. 
 
 *' Awake thou that sleepest." 
 
 Eph. v. 14. 
 
 No man who reasons at all, or has any respect for 
 the word of God, or any sense of moral obligation, 
 can seriously maintain the opinion, that live here as 
 he may, wallowing in sin and reckless of the author- 
 ity of high Heaven, death will cure all, and usher 
 him, in a moment, into the blissful society of the re- 
 deemed. Conscience, that witness for God within 
 every human bosom, sternly rebukes such a vain ex- 
 pectation, and accords to the testimony of the divine 
 word, " that after death is the judgment. '^ 
 
 We read of one who did not trouble himself for any- 
 thing beyond the present scene, and w^ho, when he 
 surveyed his vast possessions and extended resources, 
 said to himself, ^^Soul, thou hast much goods laid up 
 for many years ; take thine ease, eat, drink, and be 
 merry." But as we look along a little farther, we 
 read that '' he died: and that in Hell he lifted up his 
 eyes^ being in torments. ^"^ Our souls then will not 
 enter Heaven as a matter of course when we die. 
 
UNCONVERTED MEN MUST BE AWAKENED. 31 
 
 There is only one way in which any human being 
 can enter Heaven ; and that is by being horn again 
 and made a new creature in Christ Jesus. We are dis- 
 tinctly told that there is salvation in no other : that 
 *' there is none other name under Heaven given 
 among men whereby we must be saved ; " and that 
 '' except a man be born again, he cannot see the 
 kingdom of God." The reason of this is, that all 
 mankind are corrupt and depraved : they have brok- 
 en the law of God, and are in a guilty and con- 
 demned state. And what is truly wonderful, though 
 God himself has apprised them of it, all impenitent 
 men, up to the present hour, are wilfully ignorant of 
 this fact. They are ignorant of their true moral 
 standing in the sight of God ; and hence the Scriptures 
 describe them as asleep. ''Awake^ thou that steepest .'" 
 
 In speaking upon this passage last Sunday evening, 
 we endeavoured to show that all unconverted men 
 were asleep — were in a state of insensibility and delu- 
 sion. We design to illustrate this evening, the posi- 
 tion, that the first thing to be done in order to save un- 
 converted men^ is to awaken them. How tmly does 
 this figure describe asleep — insensible. " Awake, thou 
 that steepest / " 
 
 Men who are in that state of partial and temporary 
 suspension of the mental powers which we denomi- 
 nate sleep, can do nothing towards averting danger 
 to which they may be exposed, or discharging duties 
 that may be incumbent upon them, until they are 
 awakened. I will endeavour to illustrate this idea. 
 
 It is well known that on that noble stream that 
 empties the gathered waters of a hundred lakes over 
 
32 UNCONVERTED MEN 
 
 the tremendous cataract of Niagara, several miles 
 above the fearful precipice, from the formation of the 
 country, and the bed of the channel, there is a rapid 
 descent ; and the waters as they roll along acquire a 
 fearful impetus, as though eager and anxious to leap 
 forward and find repose in the bed of the ocean. If 
 the skiff of the fisherman, or the canoe of the Indian, 
 once gets into this current, it cannot be turned aside 
 by any human skill, but is borne with the lightning's 
 speed onward, and still onward, till it reaches the 
 fatal precipice, and is plunged, amid the deafening 
 roar and dashing waters, into the vast, foaming abyss 
 beneath, broken and shivered into ten thousand atoms. 
 Were we standing on the banks of that river, and did 
 •we see a bark slowly gliding down the stream, and 
 know that all who were on board were asleep : were 
 we acquainted with the fact of their danger — did we 
 know that the current which was bearing them slowly 
 on, would in less than an hour conduct them to a point 
 in the stream where destruction would be inevitable, 
 wdiat course should we adopt to save them 1 Would 
 it not be to attempt to aw^aken them 1 If by the re- 
 port of fire-arms, or by any other means, they could 
 be aroused from their slumbers, they would be able 
 now to turn their bark aside and escape ; but in a sin- 
 gle hour the stream would drift them down to a point 
 where there was no turning back, nor turning aside. 
 The only hope of saving them, therefore, would be to 
 awaken them. 
 
 This is precisely the condition of every unconverted 
 man. His bark is gliding down the stream of time 
 towards an awful precipice. It will soon reach a point 
 where you cannot turn it aside. And yet lie is asleep. 
 
MUST BE AWAKENED. 33 
 
 He must awake speedily, or perish. This is why we 
 stand here to night, and cry, " Awake, thou that 
 sleepest." 
 
 Another iUustration. It is midnight. In yonder 
 habitation a father sleeps with his dear children around 
 him. She who was once the light of that house, and 
 the centre of its domestic happiness, has gone down 
 to the grave, and those children are now motherless. 
 That father feels that he could not live if these dear 
 little ones were not around him. But since his eyes 
 are closed in sleep, that dear boy that lies at his side 
 has been attacked with disease. The fatal destroyer 
 is advancing towards him with rapid strides. Already 
 is that blooming one marked for death. A fever burns 
 through his veins^his respiration is fearfully embar- 
 rassed — he even now seems panting and gasping for 
 life. Why does not that parent rise to minister to his 
 child ? He is asleep. The child grows still worse ; 
 but even now if powerful remedies were applied — if 
 that little one could have the benefit of medical advice, 
 he might be saved. Oh, why does not that father fly 
 to the physician ; why does he not hasten to bring re- 
 lief to his child ? He is asleep. Let him once be awak- 
 ened, and see what anxiety he will manifest ; what 
 efforts he will put forth, and what exertions he will 
 make to save that child's life. 
 
 In like manner must unconverted men be awak- 
 ened, before they can be made to see and realize the 
 obligations and duties that press upon them. They 
 must awake to a perception of the character of God 
 — to a perception of His goodness. His holiness, and 
 His sovereignty ; and of the relations they sustain, 
 and the obligations they are under to Him. They 
 
34 UNCONVERTED MEN 
 
 must awake to a perception of the claims of God's 
 law, and to a sense of their actual situation as con- 
 demned criminals before Him. They must awake to 
 the full discovery that as long as they remain im- 
 penitent, they are every moment going onward to- 
 wards perdition — towards the edge of the fiery pit. 
 They must awake to a realizing view of their enormous 
 ingratitude in neglecting the overtures of grace, and in 
 trampling under foot the precious blood of Christ. 
 They must awake to the admonition of that solemn 
 voice, Avhich, with trumpet tongue, bids them prepare 
 for death, judgment, and eternity. 
 
 But here the question may arise — how are uncon- 
 verted men to be awakened ? Is it criminal for them 
 to remain in this state of slumber 1 There can be no 
 doubt but unmeasured guilt attaches itself to every 
 one who thus continues in spiritual sleep. All un- 
 converted men have powers and faculties which, if 
 they would use, would lead them to discover their 
 guilt and danger. The whole truth is spread before 
 them in God's word. They have only to bring the 
 same powers of attention and discrimination to its 
 sacred page that they every day bring to their busi- 
 ness, and they would then see things in a true light. 
 But they are not willing to bring those powers of 
 thought and attention to an examination of the sub- 
 ject of religion which they daily apply to the ordinary 
 affairs of life. And herein consists their great folly 
 and guilt. " Light is come into the world ; but men 
 love darkness rather than light because their deeds 
 are evil. For every one that doeth evil hateth the 
 light, neither cometh to the light, lest his deeds should 
 be reproved." 
 
MUST BE AWAKENED. 35 
 
 God employs a diversity of means by which to 
 awaken unconverted men. He appoints to one, a re- 
 verse of fortune — the bright sun of prosperity goes 
 down at noonday — everything seems to frown upon 
 him; his plans are all broken up ; poverty stares him 
 in the face ; he knows not what hardships and suffer- 
 ings may be before him. Life now appears to him a 
 different thing from what it once did : God means 
 that these calamities shall wake tliat man up, and 
 lead him to seek everlasting riches in Christ. 
 
 Upon another he sends disease and sickness. 
 Though he has wealth, and the means of indulgence, 
 he drags around a poor sickly body that can enjoy 
 none of these things ; and which reminds him by its 
 pains, and feebleness, and lassitude, that he is stand- 
 ing on the very verge of eternity. 
 
 The Creator designs that this calamity shall wake 
 him up from the dream of his worldliness, and lead 
 him to prepare for that heavenly world, " where the 
 inhabitants no more say, I am sick." 
 
 Upon a third the Lord sends affliction in another 
 form. Death comes suddenly, and tears away some 
 dear friend, a beloved wife, or darling child, or affec- 
 tionate parent. 
 
 By every such visitation God says to the careless 
 and impenitent. Be ye also ready. How often has 
 God sought in this way to wake up the careless and 
 impenitent in this congregation from the dream of 
 their delusion ! How many sable badges, the insig- 
 nia of bereavement and mourning, are now before 
 me, to attest the truth of this remark ! And yet, alas ! 
 how, few have been awakened by these solemn calls 
 of God! 
 
36 UNCONVERTED MEN 
 
 Another means ^ and what may perhaps be deno- 
 minated the ordinary mode by which unconverted 
 men are awakened, is the preaching of the word. 
 This is the divinely appointed way of awakening men. 
 We are therefore encouraged to hope that our efforts 
 will not be in vain. Besides the fact, to which allu- 
 sion has just been made, that this is the divinely ap- 
 pointed way of awakening men, the grounds of our 
 encouragement are : 
 
 1. That we come in the name of God. As the pro- 
 phet was commanded to go and prophesy over the 
 valley of dry bones, so we have been commissioned 
 to stand on these walls of Zion, and proclaim to you 
 the message of the Lord. '' Now, then, we are am- 
 bassadors for Christ, as though God did beseech you 
 by us." We ask you to heed our message, not for 
 our sake, but for the sake of that glorious Being who 
 holds you in the holloAV of his hand, and who has 
 committed to us the ministry of reconciliation. 
 
 2. Another ground of encouragement is, that we 
 proclaim to you, not our oicn message^ but the word 
 of the Lord ; and God has said that his word shall be 
 quick and powerful, sharper than any two-edged 
 sword ; that it shall be like a hammer to the rock ; 
 that "it shall not return unto him void, but accom- 
 plish the thing whereunto he sends it." We believe 
 that God is as able to wake up from the slumbers of 
 spiritual sleep, unconverted men here^ while we cry — 
 ^^ Awake ^ thou that steepest,^ ^ as he was to cause that 
 great multitude of men, clothed with flesh and ani- 
 mated with life^ to start up from the valley of dry 
 bones, when the prophet stood there and cried, — 
 
MUST BE AWAKENED. 37 
 
 *^Come from the four winds, O breath, and breathe 
 upon these slain that they may live." 
 
 3. And, Thirdly J another ground of encouragement, 
 that leads us to hope that this effort will not be in 
 vain is, that the Spirit of the living God is here. Chris- 
 tians, do I not speak advisedly? If the Eternal Spirit 
 is not here present, it is because our sins^ or our want 
 of faith and prayer have caused him to depart. Oh, 
 can it be, that in this sacred temple, where have been 
 acted so many scenes over which the angels of hea- 
 ven have rejoiced, there is not such a number of 
 faithful petitioners now present as to secure that best 
 promise of Christ — the gift of His Spirit? I cannot 
 believe it. I know that many fervent prayers have 
 gone up to God for a blessing on the exercises of this 
 evening, and especially for the descent of the Holy 
 Spirit. Those prayers have pierced the heavens, and 
 reached the ears of the Lord of Sabaoth. He has 
 said, ^'Ask, and ye shall receive." 
 
 I do not speak unadvisedly then in saying, that the 
 Spirit of the living God is here. And my hope is, 
 that what is offered at this time, ''in weakness and in 
 fear, and in much trembling," will, by the mighty 
 power of the Holy Spirit, be carried home to the 
 hearts and consciences of unconverted men, and wake 
 them up to the eternal realities that are around them. 
 
 I desire to be permitted again this evening to speak 
 to them with all plainness and fidelity. With my 
 present feelings I cannot speak to them in any other 
 terms than those of love and affection. It is the deep 
 interest I feel in your eternal welfare, and the earnest 
 desire that burns in mv bosom to see vou one dav in 
 
38 UNCONVERTED MEN 
 
 the kingdom of glory, that prompts me to make this 
 effort — that emboldens me to stand here and spread 
 the whole truth before you. Let me, then, as your 
 friend, expostulate with you, and tell you all your 
 danger — '' Awake^ thou that steepest /" 
 
 Every unconverted man is asleep; and by the un- 
 converted I mean, not simply those who are profane, 
 abandoned, or profligate. There may be some such 
 here this evening; and if so, may God speak to their 
 consciences with a voice of thunder. Neither by the 
 unconvei'ted do I mean merely those who violate the 
 Sabbath or neglect public worship; those who have 
 injured their neighbours in their lives, their chastity, 
 or their property, through violence or fraud ; or those 
 who have debased their rational nature by vile intem- 
 perance. If there be any such in this house to-night 
 — and God knows whether there is — may the words 
 spoken be like scorpion-stings to their souls, waking 
 them up from the slumber of spiritual death. But 
 men may avoid all these gross vices : yea, exemplify 
 in their lives many of those sweet graces and moral 
 virtues that dignify and adorn the human character ; 
 and still be unconverted. 
 
 In addressing you, my hearer, as belonging to the 
 class of the unconverted^ I would charge you with no- 
 thing more than is absolutely necessary to convince 
 you, that you are the person to whom I speak. I will 
 suppose, that you believe the existence and providence 
 of God, and the truth of Christianity as a revelation 
 from Him ; that your conduct among men is not only 
 blameless, but truly amiable ; and that those who 
 know you best acknowledge that you are just and 
 
MUST BE AWAKENED. 39 
 
 sober, kind and courteous, compassionate and lil)eral. 
 And yet with all this, that you have never truly re- 
 pented of your sins, and embraced Christ by faith as 
 the Saviour of your soul — that you lack that one thing 
 on which your eternal happiness depends — that when 
 you lay your hand upon your heart, and ask yourself 
 as in the presence of the infinitely pure and holy God, 
 Am I truly religious '? Have I ever seen, and 
 mourned over my sins ? Have I ever gone as a lost 
 and perishing sinner to the feet of Jesus, and cast 
 myself on him ? Do I love God more than any earth- 
 ly object ? Do I walk continually under a sense of 
 his presence ? Do I hold communion with him from 
 day to day in the exercise of prayer and praise ? Am 
 I, on the whole, making his service my business and 
 delight ? When you lay your hand on your heart 
 and attempt to answer these questions, as in the pres- 
 ence of the omniscient Jehovah — you are obliged, in 
 strict truth, to say — ^' No, I cannot affirm this of my- 
 self." 
 
 My message then is to you. Whether you are 
 high or low, rich or poor, young or old, learned or 
 unlearned, it matters not. By your own concession, 
 you are an unconverted sinner — you have not been 
 born again, and God bids me lift up my voice and 
 cry in your ears, ''Jiwake, thou that steepest.^' 
 
 Just pause for one moment, and consider what a 
 strange infatuation is upon you, lulling thought and 
 reflection to sleep. 
 
 Though you profess to believe that the Gospel is di- 
 vine, and its blessings eternal, you are living with 
 just the same indifference to eternal things as though 
 you had long since demonstrated to yourself, that the 
 
40 UNCONVERTED MEN 
 
 news of salvation through a crucified Redeemer 
 was a mere dream. You are living just as though God 
 took no cognizance of your doings : and it is not im- 
 probable that the very last time that you were in a 
 worshipping assembly, you managed justasyouwould, 
 if you had thought God knew nothing of your be- 
 haviour — or, as if you did not think it worth one sin- 
 gle care whether he were pleased or displeased with 
 it.* 
 
 Oh, unconverted friend, in the name of all that is 
 sacred, awake ! 
 
 1. Awake to a sense of the divine goodness. Stop for 
 one moment and consider how, all your life long, 
 you have forgotten and neglected your great and 
 glorious benefactor ! Is it right, or reasonable, to 
 neglect God thus ? Tell me, do you really think it 
 is 1 What has He not done for you ? What mercy 
 — what blessing — what comfort did you ever have, 
 that did not come from God 1 Would you have treat- 
 ed any earthly benefactor as you have the great God 
 of Heaven ? What would you have thought of your- 
 self, if you had neglected a kind parent, or a gener- 
 ous friend as you have God — if you had taken no no- 
 tice of him while in his presence — returned him no 
 thanks, and had no contrivances to make some little 
 acknowledgment for all his goodness ? The very 
 brute creation have more sense of gratitude than this ! 
 One has well remarked, — '' If you do but for a few 
 days take a little notice of a dog, and feed him with 
 the refuse of your table, he will wait upon you and 
 
 * Some of the preceding sentiments are from Doddridge's " Rise and 
 Progress". See Page 26. 
 
MUST BE AWAKENED. 41 
 
 love to be near you : he will be eager to follow you 
 from place to place ; and when, after a little absence, 
 you return home, will try by a thousand fond trans- 
 ported motions to tell you how much he rejoices to 
 see you again."* 
 
 Yea, '' the stupid ox knoweth his owner, and the 
 ass his master's crib," but unconverted men do not 
 know, nor bless the hand that feeds them. Is not 
 the sin of ingratitude the blackest in the whole cata- 
 logue of human crime ? Who does not feel that he 
 is injured when he does everything for a friend or a 
 child, and all the benefits he has conferred are forgot- 
 ten, and he receives nothing but unkindness and in- 
 gratitude in return? 
 
 " Blow — blow, thou winter wind, 
 Thou art not so unkind, 
 As man's ingratitude ; 
 Thy tooth is not so keen, 
 Because thou art not seen, 
 Although thy breath be rude. 
 
 Freeze, freeze, thou bitter sky. 
 Thou dost not bite so nigh. 
 
 As benefits forgot : 
 Though thou the waters warp 
 Thy sting is not so sharp 
 
 As friend remembered not." 
 
 Can you, my hearer, think yourself safe while act- 
 ing such a part towards the great God of heaven — 
 while living unmindful of his goodness, and thank- 
 less for all his unnuntfbered mercies ? Oh, awake — 
 ^' Awake ^ thou that sleepest /" 
 
 2. Awake to the claims of God^s holy law. That law 
 
 Doddridge. 
 
42 UNCONVERTED MEN 
 
 cannot be broken with impunity. It is a perfect tran- 
 script of God's mind and will, and not the result of a 
 capricious legislation. It is what the all-perfect Jeho- 
 vah, in the plenitude of infinite wisdom, has educed 
 as best calculated to promote his own glory and the 
 happiness of mankind. The precepts of this law are 
 enforced by the most awful sanctions — eternal life and 
 eternal death. No one can break this law without 
 being pronounced a rebel, and without drawing down 
 upon himself the curse of Jehovah. 
 
 Now, if God's authority be anything — if his judg- 
 ment as to what will make his creatures happy, be 
 an3^thing — if His threatenings and infinite wrath be 
 anything — if the agonies of an eternal hell be any- 
 thing, — then, unconverted hearer, awake to the claims 
 of God's law ! 
 
 Every unconverted man is living under that law, 
 and if he does not regard its claims here, he will 
 hereafter be under its curse for ever. Awake^ then^ 
 thou that steepest ! Contemplate the divine law ! 
 Behold it in its length and breadth. See how it takes 
 cognizance of all your deeds, and words, and thoughts ! 
 Are you willing to stand before the bar of God, and 
 be tried by its high and holy requirements ? Look — 
 oh, look into your heart, and see if, when its unpub- 
 lished secrets come to be all laid open, you will be 
 able to lift up your head, and meet a holy God with- 
 out fear ! '' Awake, thou that sleepest !" 
 
 3. Awake to the awful fact titktyou are even now un- 
 der condemnation. Impenitent men often cheer them- 
 selves with the hope that in the day of judgment 
 they will escape condemnation through the divine be- 
 nignity — forgetting that the Scriptures declare that 
 
MUST BE AWAKENED. 43 
 
 they are condemned already. " He that believeth not 
 is condemned already." Yes, unconverted man, this 
 is your case — yoit are condemned already. You are in 
 the situation of one who has been tried, and found 
 guihy, and sentenced, and awaits the hour of exe- 
 cution. God has pronounced sentence of condemna- 
 tion upon you. You have not only broken his law, 
 but you have refused, or neglected to avail your- 
 self of the offer of pardon through Jesus Christ, which 
 he has caused to be proclaimed a thousand times in 
 your hearing. Condemned by the law, and having 
 up to this very time rejected the grace of the Gospel, 
 there is a double condemnation that hangs over you. 
 You are every day in danger of dropping into endless 
 misery. Your friends, and all around you, if they 
 knew what your condition was, might well hft up a 
 loud and bitter cry, whenever they beheld you, and 
 say, '' Here is an unhappy being under the condemna- 
 tion of Almighty God — here is a miserable man who is 
 in danger every day of being swallowed up in the 
 bottomless gulf of wo ! Here is a wretched, undone 
 creature, condemned to lie down for ever in unquench- 
 able fire, and to dwell in everlasting burnings. He 
 has no interest in Christ. He has nothing to defend 
 him — nothing wherewith to appease the wrath of an 
 offended God."* Oh thou under-condemnation sin- 
 ner, how canst thou take any comfort — how canst 
 thou trifle and laugh and be merry, while the wrath 
 of God hangs over thee 1 Dost thou not know that 
 in the sight of God thou art covered with guilt ? There 
 is no place in heaven that could hold thee ; its very 
 
 * See Edwards' Works, vol. 8, page 212. 
 
44 UNCONVERTED MEN 
 
 pavements would give way, shrinking from thy pol- 
 luted tread, to let thee into the burning pit below ! 
 There is not a being on the eternal mount that would 
 not fly from thy presence. If thou couldst scale the 
 wall of heaven, and force thy entrance into the new 
 Jerusalem, it would be instantly emptied ! Yea, the 
 sainted mother who bore thee, and who is now a burn- 
 ing seraph before the throne, would fly from thy pres- 
 ence ! Oh, awake to a sense of thy true character 
 and condition ! 
 
 You may say that all this is the painting of the ima- 
 gination ; but in the end, j^ou will find that these are 
 the words of soberness and truth. You may say — '' I 
 cannot think that I am the guilty, condemned one, 
 which this statement represents me." Impenitent 
 friend, I am aware of this. I know that your mind is 
 full of unbelief. I know that you are asleep. And it 
 is on this account that God has sent me to try to awak- 
 en you ; and if I do not succeed, or some other mes- 
 senger, then all my labour will be in vain, and your 
 soul will perish ! Therefore, in the name of God, I 
 again call upon you — awake / Awake, thou that steep- 
 est / 
 
 4. Awake to the awful fact, that until you are tru- 
 ly converted, every step you take is conducting you down 
 to the bottomless jnt. 
 
 Some persons seem to think that by breaking off a 
 few gross immoralities, or by exemplifying a few of 
 the moral virtues in their conduct, they have made 
 great advance towards heaven. But in this idea they 
 are greatly mistaken. Until they truly repent of their 
 sins, and look unto God, through Christ, for mercy — 
 
MUST BE AWAKENED. 45 
 
 until their hearts arc changed by the operation of the 
 Holy Spirit — they never take a single step towards 
 heaven. Though they reform their conduct ever so 
 much — they still keep on in the downward path until 
 they give up their hearts to God. 
 
 Others often persuade themselves that by having 
 become serious, and felt convictions of sin, they have 
 travelled no inconsiderable way towards heaven. 
 This is also an entirely mistaken view of the mat- 
 ter. So far from being on their way to heaven, they 
 have not yet stopped going down the broad road; and 
 never will stop till they repent — till they submit their 
 hearts to God, till they turn, till they are converted. 
 
 This then is your case, oh, unconverted man ! 
 You are going down to the chambers of death ! Every 
 while you listen to me, you are advancing ! Oh, 
 awake — ^' awake, thou that sleepest !" Behold your 
 danger, and turn before it is for ever too late. 
 
 5. Awake to a perception of the awful punishment, 
 that will be your certain doom, if you remain impeni- 
 tent and without Christ. 
 
 The scriptures speak of the misery that awaits the 
 soul, that has no lot nor part in Christ, under meta- 
 phors the most appalling and terrific. They describe 
 it as indignation and wrath, tribulation and anguish — 
 the gnawings of a worm that never dies, the consum- 
 ing of a fire that cannot be quenched. A prison- 
 house, dark and awful, where there is ceaseless weep- 
 ing and wailing, and gnashing of teeth. A vast pit, 
 deep and dismal, from which issues the smoke of tor- 
 ments that never end. A lake of fire, where the burn- 
 ing billows of wrath roll over the agonized soul, through 
 
46 UNCONVERTED MEN 
 
 all the ceaseless ages of eternity ! Oh, unconverted 
 sinner, awake to a perception of the misery that is 
 before thee. Sleep no longer on the brink of the 
 bottomless pit. 
 
 6. Awake to a perception of the love of God in 
 Christ. 
 
 Though thou hast ruined thyself — though thou hast 
 been most ungrateful to God — having, all thy life, 
 neglected and forgotten Him who gave thee life and 
 breath, and all things : though thou hast trampled on 
 his law, and virtually said, " I will not have thee to 
 reign over me :" though thou art under condemnation, 
 and thy every step is conducting thee onward to the 
 prison-house of despair, and even now the pit gapes, 
 and opens its mouth to receive thee ! God, thy Mak- 
 er, does not wish thee to die : he has stirred up all 
 heaven in solicitude for thy rescue ! He has sent 
 his Son to die in thy place : and a foundation has 
 been laid for thy deliverance in his own glory. 
 And the glorious Son of God, who died for thee, is 
 even now, while I speak, standing before the throne 
 of his Father interceding for thee ! Yea, God him- 
 self, from his eternal throne, is saying, '' As I live, I 
 have no pleasure in thy death. Turn — turn — why 
 wilt thou diel" This very moment, the blessed Sa- 
 viour holds thee back from the yawning pit, and be- 
 seeches thee to be reconciled to God. This very mo- 
 ment the Holy Spirit knocks at the door of thy heart, 
 and says, ^'*S'm?ier, twn — turn.^^ 
 
 This very moment, the eternal God is saying to 
 thee : '' Come, now let us reason together. Though 
 your sins be as scarlet, they shall be white as snow ; 
 
MUST BE AWAKENED. 47 
 
 thong-h they be red like crimson, they shall be as 
 wool !" ''Awake, thou that sleepest, and arise from the 
 dead, and Christ shall give thee light." May I not, 
 then^ reiterate my message to thee, and say, awake ! 
 Be no longer insensible to the love of God in Christ. 
 Do not cast away from you this rich boon of everlast- 
 ing life ! Awake — awake, and see its unspeakable 
 value ! 
 
 7. Finally^ I would bid you. Awake to the solemn 
 realities of death., judgment and eternity ! 
 
 If you are not awakened by my voice, there is a 
 voice that ere long will awaken you. 
 
 While your acquaintances and friends are dropping 
 around you into the grave, it is strange that you are 
 so insensible to your own mortality, and the scenes 
 that lie beyond it. A thin wall of flesh and blood is 
 all that stands between your soul and the bottomless 
 pit ! A thousand events are transpiring around you 
 every hour, which could easily break down that frail 
 wall, and launch your immortal spirit into that fear- 
 ful abyss ! There is not a step you take, nor a parti- 
 cle of food you eat, nor a breath you draw, that might 
 not be the occasion of your death. You arc hanging 
 by a single thread, over a ruined eternity ; and there 
 is not an instant in which that thread may not be brok- 
 en ! And then you drop into that eternity, for ever 
 lost ! And yet you are asleep : — Oh, awake, thou that 
 sleepest ! 
 
 In a little while you will be dead ! Your soul Avill 
 be arraigned at the bar of God. You will hear the 
 awful words, " Depart.) ye cursed., into everlasting fire !^^ 
 You will then awake ! but it will be too late ! 
 
48 UNCONVERTED MEN 
 
 Dying fellow sinner, awake to-night ! To-morrow 
 it may be too late. JVow — now is the time ! 
 
 Unconverted hearer, what do you say ? This even- 
 ing, I have not sought to please but to save you. The 
 Holy Ghost is witness that " my hearVs desire and pray- 
 er to God for you is, that you may be saved.^' You can- 
 not be saved, unless you awake. '^ Oh, sleeper, what 
 meanest thou 1 Arise, and call upon thy God !" 
 Again I would repeat my message and say, " Aivake, 
 thou that steepest J' 
 
 I trust there are some in this congregation, that are 
 waking up from that deep sleep, that has been upon 
 them all their life, and are beginning to see their guilt 
 and danger. Under the hope that this, my labor in 
 the Lord, will not be in vain, I propose, next Sunday 
 evening, to address the same class to whom my dis- 
 course has been directed this evening. I shall then 
 endeavour to exhibit the reasons why the business of 
 religion should be attended to at once, rather than at 
 any future season. 
 
 But — the solemn thought occurs to me — that I may 
 never preach again in this pulpit ! Before the shades of 
 another Sabbath evening gather over the earth, my 
 voice may be silent in death. Or, should I stand here 
 next Sabbath evening, you may then lie on a sick bed 
 from which you will never rise. This may be the last 
 call you will ever hear ! But mark, if you go to the 
 judgment bar with this sermon ringing in your ears, 
 you will not go umvarned. 
 
 God is witness that I have spoken to you to-night 
 what I believe to be the truth ; and I have spoken it 
 
MUST BE AWAKENED. 49 
 
 in love. The judgment day will disclose the certain- 
 ty of what I now utter. In the judgment day— in the 
 judgment day, sinner, we meet again ! ! ! 
 
DISCOURSE III. 
 
 IMPORTANCE OF IMMEDIATE ATTENTION TO RELIGION. 
 
 " Go thy way for this time ; when I have a convenient season I will 
 call for thee." — Acts. xxiv. 25. 
 
 Though God dwelleth above, far out of sight, he does 
 not shut himself up in eternal silence, in the bright 
 pavilion of his glory. He speaks to us through many 
 mediums. He hath given to every part of the uni- 
 verse towards which we can turn our eye, a tongue 
 which declares, '' I have a message to thee from God.^^ 
 And yet to all these voices which come to us from so 
 many quarters, urging upon us the obligations of duty, 
 we say, '' Go thy way for this time.^^ Is it not so 1 
 
 Have you not stood, on a cloudless night, and 
 surveyed the star-lit heaven, and gazed with ecstacy 
 and wonder upon the millions of worlds that floated 
 before you in the vast expanse of infinite space, and 
 thought of that Almighty Being who awoke these 
 worlds into existence, and upholds them by the word 
 of his power 1 And did not a voice then come upon 
 your ear, amid the stillness and majesty of the surround- 
 ing scene, saying, " The heavens declare the glory 
 of God, and the firmament showeth his handiwork," 
 
IMPORTANCE OF ATTENTION TO RELIGION. 51 
 
 — love and serve this Being with all your powers 1 
 And were you led to consecrate yourself from that mo- 
 ment to the service of God, or did you not rather say 
 to that heavenly voice — go thy lo ay for this time ? 
 
 You have stood in the grey dusk of morn, and 
 while the shades still hung over the earth, and all 
 nature still shunbered in soft repose, you have seen a 
 faint streak of light in the eastern sky. That faint 
 streak, as you gazed upon it, acquired one tint of bright- 
 ness after another, till it was expanded into a tide of 
 briliancy that chased away the shades of darkness, 
 and lit up the whole heavens with all the efful- 
 gence of a risen sun, and as you gazed upon this 
 enrapturing scene, a voice came upon your ear, 
 saying, " How glorious is that God at whose bidding 
 the sun ariseth — who appoints day and night, and 
 \vatches over all his creatures with paternal kindness I 
 Love this God with all 5^our heart, and serve Him 
 with all your powers." And did you then give up 
 your heart to God, and commence a new and holy 
 life : or rather, did you not say — ''Go thy way for this 
 time V^ 
 
 You have stood in the open field, and seen waving 
 before you the varied products of the earth — the golden 
 wheat, the tasselled corn, and the verdant grass ; and 
 every stalk of grain, and every spire of grass that stood 
 before you, though the chisel had never been lifted 
 upon it, nor the sound of the saw or the hanmier 
 heard there, presented a specimen of the most finish- 
 ed and exquisite workmanship — bespeaking the wis- 
 dom and power of that God, who '' causeth the grass 
 to grow for the cattle, and herb for tlie service of man 
 — that he may bring forth food out of the earth," — 
 
62 THE IMPORTANCE OF 
 
 and as you have gazed upon the objects before you, 
 a voice has come upon your ear, in sweet and mov- 
 ing accents, saying, '' Look up with gratitude and 
 love to your heavenly benefactor — b.reak off all your 
 sins, and from this hour commence a new and holy 
 life. ' ' Did you immeditaely obey that heavenly voice : 
 or rather, did you not say — Go thy way for this time ? 
 
 You have read in the word of the Lord — '' God 
 now commandeth all men everywhere to repent" — 
 '• My son, give me thy heart." Has this message of 
 God prevailed : or rather, have you not said — Go thy 
 way for this time ? 
 
 The ministers of Christ have come to you and urg- 
 ed you to repent and turn unto the Lord. Have you 
 heeded their call 1 or rather, have you not said to them 
 one after another. Go thy way for this time ? And 
 finally, the spirit of God — how often has it come on 
 an errand of meycy, to draw us away from the entan- 
 glements of sin, and to place our feet on the rock of 
 eternal safety ; and j^et have not some of us, up to 
 this very hour, said to that holy messenger of God, as 
 oft as he has knocked at the door of our heart — Go thy 
 way for this time ? 
 
 It was thus with the noble auditor, in whose pres- 
 ence the heaven-commissioned Apostle " reasoned 
 of righteousness, temperance and judgment to come." 
 As he dwelt upon these high and solemn themes, we 
 are told that, " Felix trembled and answered, go 
 thy way for this time, when I have a convenient sea- 
 son I will call for thee." 
 
 The Roman governor before whom Paul spoke 
 does not appear to have been angry at the liberty 
 which the Apostle took in speaking to him with 
 
ATTENTION TO RELIGION. 53 
 
 great plainness and fidelity. He had no objections to 
 offer to the solemn truths which had been pressed 
 upon his heart and conscience. He virtually acknow- 
 ledges that those truths were weighty, and worthy of 
 profound and serious consideration. But he was not 
 ready to attend to them at that time : he preferred to 
 postpone their consideration to a future and more 
 convenient season. Now this indefinite postpone- 
 ment of the matter was the ruin of Felix, as it has 
 been of thousands of others. 
 
 I design to direct your attention, this evening, to a 
 consideration of some of the reasons, why the busi- 
 ness of religion should be attended to at once, rather 
 than at any future season. Preliminary to which, I 
 shall seek to illustrate the following propositions, 
 which are suggested by the text. 
 
 1. That unconverted men usualh' admit that the 
 business of religion is important, and worth}^ of their 
 attention. 
 
 2. They declare they cannot attend to it now. 
 
 3. They calculate to attend to it at some future sea- 
 son. 
 
 1. Unconverted men usually admit that the busi- 
 ness of religion is important, and worthy of their at- 
 tention. No man who admits the truth of the Bible 
 — who admits that he is living under the divine gov- 
 ernment, and that he is an accountable being, will 
 presume to maintain the opinion, that independently 
 of that state of moral feeling, which true religion in- 
 duces, any human creature can be prepared to stand 
 at the judgment bar of Christ. There are very few 
 indeed whose consciences are so seared, that they will 
 
54 THE IMPORTANCE OF 
 
 tell you — " we do not mean to repent, and reform, 
 and become religious before we die." On the con- 
 trary, the great mass of unconverted men calculate at 
 some future period to attain this fitness for Heaven, 
 which they are sensible they do not now possess. 
 When they are pressed on the subject of the surren- 
 der of their hearts to God — when the truth, lighted up 
 with the brightness of the fires of God's Spirit, flashes 
 in upon the mind ; when conscience, awoke from her 
 slumbers, becomes loud and importunate in her de- 
 mands ; when the Holy Spirit and the Saviour 
 knock at the door of their heart, and the minister of 
 Christ presses them at every point to yield their souls 
 up to God, and become his devoted people, they say, 
 ' ' go thy way — go thy way, ' ' For ever ? Oh no, — ' 'go 
 thy way for this time,^^ But if they did not regard 
 religion as infinitely imjiortant, and worthy of their 
 serious and considerate attention, why do they not dis- 
 miss the subject altogether and forever? Why do 
 they still purpose to attend to it at some future time % 
 For no other reason than that there is a deep-rooted 
 conviction in their hearts that the concerns of the un- 
 dying soul are of high and everlasting importance ! 
 Could every unconverted man in this audience be as 
 thoroughly convinced of the importance of repenting 
 NOW, as he is of repenting before he dies, there would 
 not be many pews in this Church in which there 
 was not Aveeping and deep concern. Were I permit- 
 ted to pass up and down these aisles, and from pew 
 to pew to ask each individual by name, '' Do you de- 
 sire that great salvation which Christ has wrought out? 
 Would you not shrink from the thought of going to 
 the tribunal of God in your present unconverted 
 
ATTENTION TO RELIGION. 55 
 
 State ?" I suppose very few would say, '' JVo — I care 
 not for the salvation of Christ — I am not afraid to 
 stand in my sins before the Almighty God of Hea- 
 ven." There is not a tongue that would not falter 
 while speaking such words as these. But I doubt not 
 there are many, who, did they speak the real senti- 
 ments of their hearts, would say, '^ Go thy way for this 
 time.^^ I am not ready to attend to this business now, 
 but I fully purpose to do so at some future period." 
 Thus will it be found, that a large class of our hearers, 
 who are living without repentance and without Christ, 
 are nevertheless convinced of the importance of ulti- 
 mately repenting, and obtaining an interest in the 
 Redeemer. It is to this class of hearers to whom we 
 shall particularly appeal this evening. 
 
 2. Another idea suggeste^d by ihe text, upon Avhich 
 we proposed to dwell a moment was— ^Aa^ unconvert- 
 ed men were not ready to attend to their salvation now. 
 Nothing can be more obvious, or easily demonstrated 
 than this. It will not be regarded as any breach of 
 Christian charity to suppose, that there are a number 
 of unconverted persons here present in this audience. 
 Why do they not repent, and turn to the Lord 7 The 
 only reason is, that they do not wish to do so. They 
 are not yet ready. God is ready to pardon them — 
 the Saviovn- is ready to sprinkle them with the blood 
 of cleansing — the Holy Spirit is ready to purify, and 
 new-create theh* hearts — and tl\e herald of the cross 
 even now calls upon them to turn and live / But 
 they do not turn : and why ? Because they are not 
 ready ! The awful pit, on whose slippery brink they 
 stand, isieady to swallow them up : and yet they are 
 
56 THE IMPORTANCE OF 
 
 not ready to be rescued from that perilous spot, though 
 the hand of infinite mercy is stretched out to rescue 
 them. 
 
 We frequently meet with those who say, " that 
 they are ready and truly desirous to become Christians 
 — but that they cannot." Such persons either de- 
 ceive themselves, or else they are not sincere in what 
 they say. For when the way is clearly pointed out 
 to them, and they are urged to enter upon it without 
 delay, they begin to make excuses, and cannot be 
 prevailed upon to take a single step. They are told 
 that they must pray — that they must break off their 
 sins — that they must humble themselves before God, 
 and surrender to him their hearts. But they cannot 
 be prevailed upon to attempt to do any one of these. 
 They do not like the way : it is too narrow and rug- 
 ged. They wish to go to heaven, but they wish to go 
 by some royal road, some jyrimrose 'path of pleasure^ 
 where no sacrifices or difiiculties are to be encountered. 
 They wish to become Christians — but without effort, 
 without repentance, without holiness, which is a con- 
 tradiction in terms. Or, in other words, with all their 
 desires to become Christians, when they understand 
 how much is implied in that character, they shrink 
 from assuming the obligations it imposes, they are un- 
 willing to undergo the charge it demands. They 
 would like to wear the crown, but they are unwilling 
 to bear the cross. They would like to possess the 
 Pearl, but they are vmwilling to pay tke price. 
 
 I therefore speak with entire safety, in saying, that 
 the only reason why any man in this house remains 
 unconverted, is that he does not loish to be converted. 
 He may wish to be converted at some future time, but 
 
ATTENTION TO RELIGION. 57 
 
 he is neither ready nor desirous to be converted now. 
 If he is, his heart woiihl be given up to God before he 
 leaves this sacred temple. 
 
 I have no doubt but tliat there may be some now 
 present, wlio really believe the truth of divine revela- 
 tion ; who are thoroughly convinced of the necessity 
 of conversion, and who sometimes pray to God that he 
 will have mercy on them, and not suffer them to go 
 down to the pit ; who yet in their hearts desire to put 
 off their salvation to some future time. This was the 
 case with St. Augustine. He had strong convictions 
 in early life. He often retired to pray. He used to 
 implore God most fervently to save his soul from hell : 
 but still he wished to live longer in sin. When his 
 mind was under deep impressions, he would go to 
 some secret place, and, falling down upon his knees, 
 thus lift up his petitions before God : ''Oh, merciful 
 Jehovah, suffer me not to perish — bring me not to thy 
 judgment bar in my sins. Before I pass into eternity 
 wash me in the Redeemer's blood. Oh, change my 
 heart, and convert my soul, hd not yet — not yet.^'* 
 
 An instance somewhat analogous to this, fell under 
 my own observation. A young man, after having 
 been brought to a renunciation of all his sins, gave 
 me the following account of himself : ''I was brought 
 up in a dwelling where the voice of morning and even- 
 ing prayer was daily heard. The very atmosphere of 
 that dwelling was holy : the sweetest examples of piety 
 were constantly before me. Still my wicked heart 
 turned to that which was evil. I learned much that 
 was evil from servants and my playmates. From my 
 earliest childhood I occasionally had serious impres- 
 sions ; but they usually passed away ' like the morn- 
 3* 
 
58 THE IMPORTANCE OF 
 
 ing cloud, and early dew.' Before I had arrived at 
 adult age, I had become truly depraved. There was 
 one secret sin in which I indulged, that was dear to 
 me as my right hand. I used frequently to resolve 
 to repent, and give up all my sins, but this. I thought 
 it was so small that God would not cast me off simply 
 for this. I used to pray to him, and promise to serve 
 him if he would spare me this one indulgence. I used 
 to entreat him to convert me and save my soul, but 
 still to allow me to retain this one sin. Blessed be his 
 name, my eyes were opened ; and I then saw I was 
 cherishing the very spirit of rebellion, that I loved sin 
 more than God, and that with such a state of feeling 
 I never could be converted — that in fact I was not ready 
 to be converted, because I was not willing to give 
 up all my sins." 
 
 I must be permitted to dwell a moment longer on 
 this point, to wit : That unconverted men are not 
 ready, nor willing to be saved now. I have seen proof 
 of this in a thousand forms. Perhaps incidents gather- 
 ed from real life here furnish the best illustration. 
 The following incident I know to be drawn from such 
 a source : A young man whose childhood was spent 
 amid the rural quiet of an agricultural town, was, for 
 purposes of business, transplanted to a city. He com- 
 menced attending public worship in a church that had 
 been recommended to him by his friends. His first 
 letters to his friends expressed the great delight he ex- 
 perienced in attending upon the services of tbat church. 
 The preaching was very plain, and of an arousing cha- 
 racter. For a while his attendance was constant. No 
 weather, nor state of health, prevented him from being 
 in his place on the morning and afternoon of the Sab- 
 
ATTENTION TO RELIGION. 59 
 
 bath. No preacher, of whatever celebrit)/ , could draw 
 him away from his own church. With each succeed- 
 ing sermon he was more and more dehghted. But at 
 the very moment when he was apparently becoming 
 deeply interested in the concerns of religion, he abrupt- 
 ly broke off, and obtained a seat in another church ; 
 and went no more to his former place of worship. 
 When his friends were apprised of this they wxne 
 greatly astonished, and insisted upon knowing the 
 cause. At length , with great ingenuousness, he replied : 
 '' I left my former place of worship, not because I had 
 any less respect for the clergyman who ministers there, 
 nor because I had any new preferences, but because 
 I saw plainly, if I continued to go there, and hear that 
 man preach, I must become a Christian, and I am not 
 ready yet.^^ 
 
 No clergyman has long ministered among any peo- 
 ple, and been faithful to them, who cannot point to 
 several instances, w^iere persons who have begun to 
 feel on the subject of religion, or have become so far 
 interested in the truth, that convictions of sin began 
 to fasten upon tiieir minds, and they saw they must 
 do one of two things — become converted to God, or 
 keep away from the place where the truth was pressed 
 upon their attention, — have dehberately left attend- 
 ance upon public worship, and sought to spend their 
 Sabbath in some other way. They were not ready to be 
 converted. As one message of truth came to them after 
 another, from Sabbath to Sabbath, they continued to 
 say, ''go thy way— go thy way ;^^ but inasmuch as the 
 Spirit of God would not let the truth go away from 
 them, but kept sounding it in their ears, they deter- 
 
60 THE IMPORTANCE OF 
 
 mined they would go away from hearing the truth, and 
 thus the house of God was abandoned. 
 
 Many persons do not attend the prayer meeting or 
 the weekly lecture, not because they have not leisure 
 and opportunity — but because they are not ready to 
 become Christians. They are not disposed to put 
 themselves under the influence of truth. 
 
 Some are not ready to become Christians because 
 they are engaged in a business, or are carrying it on 
 upon principles incompatible with the holy require- 
 ments of Christianity. Others have plans of raising 
 themselves in the world which the Gospel does not 
 sanction. Others wish to indulge in amusements and 
 pleasures which the Bible interdicts. All unconverted 
 men have some reason for wishing to put off the busi- 
 ness of religion. They are not ready yet. Their 
 language is, '' Go thy way for this time.^^ 
 
 3. And, Thirdly — It may safely be afiirmed, that 
 none who acknowledge the truth of the Bible, ever 
 make up their minds to dismiss the subject of religion 
 altogether, and for ever. They calculate to attend to it 
 at some future time^ " When I have a convenient 
 season, I will send for thee." Unconverted men, 
 whenever their attention is called to the subject of re- 
 ligion, silence the rebukes of conscience, by the secret 
 promise which they make to themselves, that they will 
 repent before they die. They by no means feel wil- 
 ling to meet God as they now are. They by no means 
 conclude to be lost. They are far from resolving to 
 throw away the hopes of the gospel, and go down to 
 the burning pit. JVb ; they mean to be saved. They 
 mean to become real Christians before they die. They 
 
ATTENTION TO RELIGION. 61 
 
 are looking forward to some future period, when there 
 will be fewer difficulties in the way, and they shall 
 feel more inclined to enter upon this work than they 
 are at present. " Go thy way for this time; when I 
 have a convenient season^ 1 will call for thee.^^ This is 
 the fatal rock on which thousands are wrecked for 
 eternity. There is no delusion which oftener seizes 
 upon the human mind than this. 
 
 When men are in some degree awakened to a sense 
 of the importance of divine things, they feel uneasy 
 and unhappy in their minds ; and instead of going 
 directly to the foot of the cross to obtain pardon and a 
 title to everlasting life, they are much more inclined 
 to seek deliverance from this painful state of feeling, 
 by trying to get rid of their serious impressions. If 
 through the power of the Holy Spirit, conscience con- 
 tinues to lift up her stern and awful voice, a usual 
 expedient to which Satan then tempts unconverted 
 men to resort, in order to silence this voice, is to re- 
 solve that they will seek salvation at some future time. 
 It is this fearful experiment, this unsafe and hazard- 
 ous postponement, that I particularly desire to dissuade 
 my hearers from. If the considerations presented last 
 Sunday evening aroused any to feel solicitude in re- 
 lation to the subject of their Salvation, I would beseech 
 them, by all that is dear and sacred to their souls, to 
 consider the strong reasons which exist to urge them 
 to attend to the work of Salvation now. 
 
 My dying liearers, I come to you to-night in the 
 name of the Most High God to declare to you, upon 
 the authority of his word, that pardon and everlasting 
 life are freely offered you. We lay the pearl of great 
 
62 THE IMPORTANCE OF 
 
 price down at your feet. Will you accept it ? We 
 want your answer. 
 
 Are there any who w^ill say, '' Go thy way, minister ; 
 go thy way, Holy Spirit ; go away, all ye that would 
 lead me to Christ. Inever mean to he a Christian ?" 
 JVb ; but doubtless there are those, who will say in 
 their hearts, " Go thy way for this time ; when I have 
 a convenient season I will call for thee." I fully in- 
 tend to become religious at some future time, but I am 
 not ready at present. These persons plainly see, that 
 their everlasting all depends upon their submission to 
 God, but they think that there are so many obstacles 
 in the way, that they cannot determine to make that 
 submission at once. They therefore intend to wait till 
 a more auspicious moment arrives. W^ith this class of 
 persons I desire most affectionately and earnestly to 
 expostulate. 
 
 Before I advance a single argument to show the folly, 
 and guilt, and danger of the course upon which 
 you have resolved, allow me to inquire : Have you 
 fixed any definite time in your mind, when you will 
 attend to this important business 1 Is it possible that 
 you have determined to postpone the business of your 
 salvation, and yet have not fixed upon any time in 
 your own mind, when you will attend to it ? Do you 
 thus transact your worldly business ? And is not the 
 salvation of your undying soul a matter of importance 
 enough, to secure in its behalf from you the prudence, 
 and wise calculation, and thought, and attention, that 
 you give every day to your ordinary business 1 
 
 And yet I will venture to affirm, that there is not 
 an individual here who has concluded to put off till a 
 
ATTENTION TO RELIGION. 63 
 
 future period, consideration of the thing's of eternity, 
 that has decided, in his own niind, upon a time when 
 he will attend to it. Need I tell a business man that 
 affairs that are thus indefinitely postponed will never 
 be attended to ? We are certain of no time but the 
 present. ^'Behold, now is the accepted time." I 
 wish to persuade every one who has hitherto neg"- 
 lected the concerns of his soul, to begin to attend to 
 them noic — to-night. " Behold, now is the accepted 
 time." 
 
 To defer the w^ork of one's salvation a single hour 
 is absurd, dangerous, and wicked. These several 
 points, I shall endeavour fully to illustrate. 
 
 I. To defer the work oi one's salvation a single 
 hour is absurd. 
 
 We call that absurd which is contrary to reason, or 
 contrary to some evident truth. To defer making 
 one's peace with God — with that infinite Being, who 
 holds every living creature in the hollow of his hand, 
 and w^ho has only to turn over his hand and they drop 
 instantly into perdition — to defer making one's peace 
 with Him, is most manifestly contrary to reason. To 
 continue in a state of unregeneracy and sin, under the 
 idea that this state will yield richer enjoyment, and 
 higher pleasure than a converted state, is most mani- 
 festly contrary to the evident truth, that we can be 
 happy, and truly blest, only in a state of peace and 
 reconciliation with God. Let us examine some of the 
 reasons which lead men to put off the work of their 
 salvation. 
 
 (1.) One of those reasons that influence uncon- 
 verted men, is, the secret hope that the demands 
 
64 THE IMPORTANCE OF 
 
 of religion will at some future time be lowered ; or, 
 that God will consent to receive sinners on easier 
 terms than those now offered. This expectation is 
 built entirely upon the implied position, that we have 
 to do with a Being who is mutable and vacillating-^ 
 a Being who, if He cannot bring us to His terms, will 
 come down to ours. Need I say that the Bible declares 
 that these ideas are utterly erroneous 1 that it bears its 
 unqualified testimony, that God is unchangeable, '^ the 
 same yesterday, to-day, and for ever ?" Never, while 
 He sits upon the throne of the universe, will God recede 
 by one iota from the demands of the gospel. In the 
 ample provisions of grace, God has done all that he 
 ever will for the salvation of unconverted men. He 
 has sent his Son to redeem them from death — the Holy 
 Ghost to enlighten, renew, and change their hearts — 
 and his ministers to call upon them to '^ flee from the 
 wrath to come.^^ He tells them, if they will repent 
 — if they will humble themselves before him — if 
 they will break off their sins — commit their souls into 
 the hands of the Lord Jesus Christ — enter upon a new 
 and holy life, and make it their great study and busi- 
 ness to glorify Him, He will write their names in the 
 Book of Life, and finally bring them to Mount Zion, 
 with songs and everlasting joy. He will never re- 
 ceive them on any other terms. He is under no obli- 
 gation to receive them at all. His justice would for 
 ever stand acquitted, if he should leave every sinner 
 to eat the fruit of his own doings. 
 
 Let this solemn truth be duly weighed by every un- 
 converted man. As a transgressor of God's law, you 
 have cut yourself off from every claim to happiness 
 and heaven. If God lets you take your own course, 
 
ATTENTION TO RELIGION. 65 
 
 you will certainly go down to the pit of everlasting 
 wo. He is under no obligation to rescue you ; he is 
 under no obligation to receive you. You do God no 
 favor — you put Him under no obligation, by becom- 
 ing a Christian. He can do without you. Heaven 
 will be tilled with inhabitants, though you are not 
 there. If you will not comply wuth God's terms, then 
 there is but one alternative, — you nuist sink down into 
 the everlasting fnes of perdition ! How absurd, then, 
 is it, to put off the business of salvation, under the 
 idea that the demands of religion will not be so high 
 or strict, at some future period, as they are now ! 
 God requires no more now, than he wall require at 
 every future moment of your life. His demand is, 
 "My son, give me thy heart, '^^ '^Believe on the Lord 
 Jesus Christ, and thou shalt be saved." There never 
 will be a time, when God will receive us on any other 
 terms. Without true faith in the Lord Jesus Christ, 
 and a renewal of the heart, there is no salvation. 
 
 (2.) Another idea entertained by unconverted men, 
 and which often leads them to put off the work of 
 their salvation is, the belief that it will be less diffi- 
 cult to enter upon a religious life at some future pe- 
 riod than at present. They calculate that the causes 
 that are in operation around them, will continue 
 to act, till, in some way or other, they will produce 
 in them a greater fitness, or readiness to enter upon 
 this w^ork. Now, it is easily demonstrable, that the 
 reverse of all this is true. The longer men continue 
 in a state of impenitence, the greater difficulty will 
 they experience, in ever turning from that state. 
 Early life is the most favourable season in which to 
 enter upon the duties of religion. There are peculiar 
 
66 THE IMPORTANCE OF 
 
 promises addressed to the young. ^' They that seek 
 me early, shall find me." The farther any one ad- 
 vances in life, neglecting the great concerns of his 
 soul, the more difiicult will he find it to stop in his 
 downward career, and enter the strait gate. Cares 
 constantly multiply ; habits that must be given up, 
 are, every hour, gaining new strength ; evil passions 
 are acquiring augmented force ; the affections are be- 
 coming more and more estranged from God ; and the 
 heart, every day, is growing harder and harder. 
 
 As a general principle, men, after they become ad- 
 vanced in life, do not feel half as much inclined to 
 attend to the concerns of their souls, as they did in 
 early life. In proof of this, we might refer to the 
 fact, that men who live in impenitence till they be- 
 come old and grey-headed, seldom turn to the Lord. 
 The instances of conversion, beyond the period of 
 fifty, are xery rare. At that period, men seldom 
 change their habits in anything ; and certain it is, 
 that the simple circumstance, that they are in the de- 
 cline of life, does not, of itself, make them any more 
 inclined to enter upon the work of salvation. 
 
 I once heard from the lips of an aged man, an 
 aftecting testimony to this very point. 
 
 He was present on an occasion when a solemn ap- 
 peal was made to the young, to yield themselves up 
 to God in the freshness of their young existence. The 
 preacher, in the course of his remarks, observed : ''That 
 in the morning of life, we usually thought, that, as a 
 matter of course, Avhen we grew old, we shoidd feel 
 willing, ready, and desirous to attend to the things of 
 religion. But on the contrary, when age came steal- 
 ing on, we should find in our hearts the same reluc- 
 
ATTENTION TO RELIGION. 67 
 
 tance, the same baokwaidncss, the same or greater un- 
 willingness to commence this work, as at any former 
 period." 
 
 As the preacher came down from the pulpit, this 
 aged man, who was highly respectable, uniformly 
 correct in his external deportment, and constant in his 
 attendance upon divine service, came forward, and 
 extending his hand to him, with much emotion, re- 
 marked : " Sir, what }ou said just now, is un- 
 questionably true. I know it from my own experi- 
 ence. AYhen I was young, I said to myself, I cannot 
 give up the world now, but I will, by and bye, when 
 I have passed the meridian of life, and begin to sink 
 into the vale of years ; then Iwill become a Christian ; 
 then I shall be ready to attend to the concerns of my 
 soul. But here I am, an old man. I am not a Chris- 
 tian. I feel no readiness, nor disposition to enter upon 
 the work of my salvation. In looking back, I often- 
 times feel as though I Avould give worlds if I could be 
 placed where I was, when I was twenty years old. 
 There were not half as many difficulties in my path 
 then as there are now." Though this man spake thus 
 — and the big tears coursed down his cheek, as he 
 gave utterance to these truths, — the emotions that were 
 then stirred up within him passed away like the early 
 dew. He did not turn to God ; he remains unconvert- 
 ed ; and there is fearful reason to expect that he will 
 furnish another awful illustration of the truth, that 
 they who put off the work of their salvation, under the 
 belief that it will be less difficult to enter upon a reli- 
 gious life at some future period than at present, will 
 die in unregeneracy and sin. 
 
 (3.) Unconverted men often persuade themselves 
 
68 THE IMPORTANCE OF 
 
 that sickness, or the near approach of death, will over- 
 come the reluctance which they now feel, to attend to 
 the concerns of their soul. They hope that if no 
 changes around them make them ready and desirous 
 to become religious, the near prospect of deadi will sub- 
 due all the opposition they feel, and attract them pow- 
 erfully towards religion. This idea, however, is en- 
 tirely erroneous. Were they able to analyze their 
 own feelings, they would find that the only reason 
 why they are not willing now to enter upon a reli- 
 gious life, is that they have within them that " carnal 
 mind which is enmity against God." No change of 
 situation, no external circumstances, will subdue that 
 enmity. It is a part of the very nature of an unre- 
 newed heart. Nothing can subdue or alter it but the 
 power of God. 
 
 The idea that unconverted men will be willing to 
 repent, willing to have a new heart, willing to become 
 truly religious, when they are brought down to death's 
 door, is altogether fallacious. It is true that when 
 men think that they are going to die, and drop into 
 perdition, they are often filled with alarm, and evince 
 no little anxiety about their eternal destiny. But re- 
 move the fear of death, and all their anxiety ceases. 
 It was not because they were willing to be religious, 
 or that they had any real desire to love and serve 
 God, but simply because they Avished to escape de- 
 vouring flames, that they then asked for prayer and 
 religious counsel. There is no more true religion in 
 such paroxysms of fear, than there is in the emotions 
 cherished by the demons in the pit below. For we 
 read that " the devils believe and tremble. ^"^ 
 
 I again affirm, that the simple circumstance of 
 
ATTENTION TO RELIGION. 69 
 
 death's being at hand, docs not of itself render any 
 man more willing to repent, than if it were known to 
 be far olT. I once witnessed a very melancholy ex- 
 emplification of the truth of this remark. I was re- 
 quested to visit a man, who was under sentence of 
 death. He was a veteran in vice, but his career was 
 now nearly run. He had not been brought up in ig- 
 norance of his duty. He acknowledged that he fully 
 believed that the Scriptures were a divine revelation, 
 that he was an accountable being, and that after death 
 he must stand at the bar of God, and be judged for the 
 deeds done in the body. Though spotted with crime, 
 and on the very brink of eternity, his heart continued 
 as hard and unmoved, as it was when success seemed 
 to crown every lawless enterprise he undertook ; and 
 every arm that could arrest him was held in abeyance. 
 He was unwilling to bestow one thought upon the fu- 
 ture. I found him lying stretched on a bundle of 
 straw, in his dusky prison cell, trying to sleep. Af- 
 ter I had entered, and heard the iron bolt turn upon 
 us, and found myself locked in with this murderer, a 
 feeling of horror for an instant crept over me. But 
 when I saw the chain that was around his ancle, one 
 end of which was attached to a staple in the floor, 
 w^hen I remembered that he was one of my own spe- 
 cies, and one for whom Christ had died, and that 
 he was on the brink of an awful eternity, the senti- 
 ments of compassion prevailed and overpowered every 
 other feeling. I told him that I had come as his friend, 
 to see if I could do anything towards guiding him to 
 the feet of that Saviour, " whose blood cleanseth from 
 all sin." As soon as I had told him my errand, he 
 
70 THE IMPORTANCE OF 
 
 immediately closed his eyes, as though determined to 
 divert his thoughts from every serious subject. 
 
 After having spoken to him awhile, during which 
 time he manifested the same uneasiness that I have 
 often observed in others, when addressed personally 
 on the subject of their souls, I said to him : '' Do tell 
 me- what you think of these things 1 Have you re- 
 pented, have you looked to God through Christ for 
 mercy ? Where do you expect to dwell through eter- 
 nity — in heaven, or in hell 1 What is your own opi- 
 nion as to this matter V^ ''Oh," said he, with a most 
 chilling air of indifference, '' I do not know : I have 
 not thought much about it," His whole manner 
 clearly showed that he felt an invincible reluctance to 
 say anything on the subject of his future destiny. But 
 I could not let him rest so, and therefore said : " You 
 know that in less than three days you are to die. In 
 three days from this time, your soul will be in Heaven 
 or Hell — and yet, you tell me, you have not thought 
 much about it I Will you not think about it ? Will 
 you not begin to pray, and cry unto God for mercy '?" 
 
 What do you think was his reply ? Turning his 
 face from me, and pulling the piece of blanket wdiich 
 covered him, over his eyes, he remarked: " I have 
 been troubled w^ith a head-ache to-day, and I can't 
 think much about this now." This was all that could 
 be drawn from him ; though in less than three days 
 he was to be in eternity, he felt just the same reluc- 
 tance and unwillingness to think about a preparation, 
 as he had done in the early part of his course. 
 
 This instance shows that the near approach of death 
 does not change one's heart, or make him any more 
 willing to love God. He, therefore, who puts off his 
 
ATTENTION TO RELIGION. 71 
 
 ealvation, under the idea that a more convenient sea- 
 son will arrive, acts contrary to the plainest dictates 
 of reason. Such a season will never come. The 
 same reasons that incline him to wish to defer this 
 business to-day, will operate with equal force to-mor- 
 row, and the next day, and the next week, and the next 
 year, till all his years, and weeks, and days are gone, 
 and he is in eternity, with the whole load of his sins 
 upon him ! To exhibit still farther the absurdity of post- 
 poning the work of salvation, consider for a moment, 
 what this is, which reason, and conscience, and God 
 urge upon your immediate acceptance ? What is this 
 which unconverted men are so unwilling to accept 1 
 It is an everlasting friendship with the Most High. The 
 great God of Heaven offers to receive you as his child, to 
 blot out all your sins, to w^ite your name in the Book 
 of life, and to make you the recipient of that heavenly 
 grace, which will assimilate your nature with his^ and 
 finally conduct you to the eternal mount of blessedness. 
 But you reply to God and say, ''No, not yet — I 
 cannot consent to have this friendship yet. I can- 
 not consent to have my sins blotted out yet. I cannot 
 consent to have my name written in the Book of life 
 to-night. This converting grace must not be imparted 
 to me now. Let me live a few years longer without 
 God in the world. ' Go thy way for this time.'^ " This 
 is the very language which every man, who concludes 
 to delay repentance, is uttering in the ear of Jehovah ! 
 And does it not in truth appear like madness ? 
 
 Again : In our last discourse we saw that uncon- 
 verted men were under present condemnation, and 
 that every step they took was conducting them on- 
 
72 THE IMPORTANCE OF 
 
 ward towards the gates of perdition. To put off the 
 work of salvation, then, is virtually to say, " I know 
 that the wrath of God rests upon me. I know, unless 
 it is withdrawn, and turned away, it will fill me with 
 anguish indescribable through eternity : it Avill be like 
 the fervid heat of a furnace, scorching and burning 
 up my soul ! I know that God offers to remove from 
 me this wrath now — but I am not yet ready to have 
 him do so. I know, that every step I take, brings 
 me nearer and nearer to the pit of perdition, and that 
 I am liable every instant to step off into a ruined eter- 
 nity — but I wish to go on a little farther before I turn." 
 This is what every unconverted man is daily saying. 
 Are not such views and conduct absurd 1 
 
 I shall not be able to complete the illustration of 
 this point this evening. The subject will be pursued 
 in the next discourse : in which I shall also attempt 
 to show that to defer one's salvation a single hour is 
 both dangerous and wicked. But have I not already 
 convinced you, my hearer, that it is the best and safest 
 course to seek salvation now ? 
 
 Do not forget that before I am permitted to pursue 
 my argument next Sunday evening, your day of grace 
 may be over, and your doom sealed up for eternity. 
 "Will you not then '' seek the Lord while he may be 
 found, and call upon him while he is near V^ 
 
 Grant, merciful God, that as thine holy Apostle 
 St. James, leaving his father and all that he had, 
 without delay ^ was obedient unto the calling of thy Son, 
 Jesus Christ, and followed him ; so we, being solemn- 
 ly called by the same Saviour to immediate repent- 
 
ATTENTION TO RELIGION. 73 
 
 ance, may we heed this call — forsake all carnal and 
 worldly affections — be evermore ready to follow thy 
 holy commandments, and steadfastly walk in the way 
 that leadeth to eternal life, through Jesus Christ our 
 Lord. Amen. 
 
DISCOURSE IV. 
 
 THE ABSURDITY, DANGER AND GUILT OF PROCRASTINA- 
 TION IN RELIGION. 
 
 "Behold, now is the accepted time." — 2 Cor., vi. 2. 
 " Go thy way for this time ; when I have a convenient season I will 
 call for thee." — Acts, xxiv. 25. 
 
 The population of Earth is made up of two great 
 divisions ; the one are the pardoned, justified, rege- 
 nerate children of God, whom He is conducting to 
 the celestial city ; the other, the unconverted and 
 impenitent, uho are condemned already, and are 
 under sentence of everlasting exclusion from the 
 kingdom of glory. To this latter division, however, 
 a message has been sent from the throne of God Him- 
 self, bearing upon it His seal and signature, assuring 
 them, that if they will stop in their career of disobe- 
 dience, and embrace Christ immediately as their Sa- 
 viour, he will remove the sentence of condemnation 
 that hangs over their souls, and receive them into 
 favour. He makes no promise for any future period, 
 but to-day — at this time — now^ he will confer this great 
 blessing upon them. Hence, he sends forth his am- 
 bassadors to proclaim, in the language of the text, 
 '^ Behold^ 7101V is the accepted time.^^ Whoever Avishes 
 to have all his sins blotted out — whoever wishes to be 
 
DANGER OF PROCRASTINATION IN RELIGION. 75 
 
 made holy, and have all the joys of heaven eternally 
 secured to him, has an opportunity now. 
 
 Such is the message that I have to deliver to you 
 this evening. The gates of heaven are wide open to 
 receive you. God, bending from his eternal throne, 
 is NOW waiting to be gracious. All things in hea- 
 ven and on earth are ready. Behold, now is the 
 accepted time ! What say you ? Will you have ever- 
 lasting life now? Will you have your name enrolled 
 in the Lamb's Book of Life to-night? What answer 
 shall I carry back to that Eternal Being, on whose 
 errand I come? Ah ! do you say to me, "Go thy 
 way for this time ; when I have a convenient season, 
 I will call for thee?" Then must we pursue the 
 topic under consideration last Sunday evening — the 
 reasons why the busitiess of religion should be attended to 
 at once, rather than at any future period. 
 
 The position was laid down in the preceding dis- 
 course, '' that to defer the work of one's salvation a 
 single hour, was absurd^ dangerous^ and wicked.^ ^ We 
 advanced a variety of considerations, to show the ab- 
 surdity of such a step ; although we did not complete 
 the illustration. We purpose, this evening, to go on 
 with this illustration, and also, to show the danger 
 and guilt of procrastination in religion. May that 
 Eternal Spirit, who alone can effectually open the ear 
 and touch the heart, overshadow this assembl}^, while 
 I attempt to speak upon these points ! 
 
 1. To recur, then, to the topic which has been par- 
 tially considered, I again affirm, " That to defer the 
 work of one's salvation a single hour, is absurd.'^ 
 Similar conduct in the management of one's worldly 
 
7Q DANGER AND GUILT OF 
 
 affairs would be unhesitatingly pronounced absurd. 
 What man is there that visits the Exchange, or that 
 is engaged in traffic, if an offer were made to him by 
 way of bargain, by which he was absolutely certain 
 that he could become independently rich — by which 
 he would be put into possession of immense resources, 
 so that he could ever after live in ease, and have the 
 means of promoting, to almost any extent, the happi- 
 ness of his species, and the great interests of Christian 
 benevolence, that would not immediately accept such 
 an offer 7 Who is there that would reject this offer, 
 upon the slender probability that it might at some fu- 
 ture time be made again ? And should any one reject 
 such an offer upon such a probability, who would not 
 regard that man as absolutely beside himself? 
 
 But here is an offer which confers a kingdom — a 
 crown ; which confers unsearchable riches, endless 
 life, all the glories of heaven. It is an offer made to 
 every man in this temple, and may never be made 
 again. In reference to this offer, God Himself says, 
 ^' Behold, now is the accepted time !" And yet, un- 
 converted men say, " We are not ready to close in 
 with this offer yet ; go thy way for this time — when 
 we have a convenient season, we will call for thee." 
 What shall we think of such conduct? 
 
 Again. Here is a man who has been engaged in 
 an extensive business, by means of which a tide of 
 wealth seemed to be rolling in upon him. But at the 
 very height of his prosperity, an untoward event 
 changed the whole aspect of his affairs. This was 
 the commencement of a series of misfortunes, by 
 which all that he had, has been brought under judg- 
 ments and liens, and he has before him not only the 
 
PROCRASTINATION IN RELIGION. 77 
 
 prospect of bankruptcy, but of utter destitution and 
 want. His principal creditor, and one who holds 
 by far the largest number of the judgment-bonds 
 upon his estate, is a very wealthy man. He is now 
 on his dying bed. He may not live a day or an hour 
 longer. This dying creditor sends a message to this 
 unfortunate man, stating to him, that if he will visit 
 him and bring along a proper officer to draw up an 
 instrument of release, he will sign with his dying hand 
 that instrument, which AviU relieve him from all his 
 present embarrassments, and leave him in possession 
 of all his former property. Now, what would you 
 think of this debtor, if he should say to the messenger 
 who brought him this intelligence, " This is a most 
 generous offer ; it is precisely what I want. But I 
 am so busy now I cannot attend to it. To-morrow, 
 or next week, or next year, I hope to have more lei- 
 sure, and then I shall be better prepared to attend to 
 this matter. Go thy way for this time ; when I have 
 a convenient season I will call for thee." Who 
 would not think such a man beside himself, and such, 
 conduct perfect madness? But would there be as 
 much absurdity in such conduct, as there is in that 
 man's, who, by breaking the divine law, has become 
 an infinite debtor to God ; who has nothing to pay, 
 and is therefore under sentence of everlasting banish- 
 ment from the presence of God ; is actually doomed 
 to be shut up for ever in the dark prison-house of end- 
 less despair, and to whom Jehovah has sent an offer 
 of entire release, upon the most simple and easy con- 
 ditions, if it is accepted at once. And yet this man 
 says to the messenger of the Lord, ^' I am not pre- 
 pared to attend to this business now : go thy way 
 
78 DANGER AND GUILT OF 
 
 for this time ; when I have a convenient season I will 
 call for thee." 
 
 Allow me to introduce still another illustration, to 
 show the great absurdity of putting off one's salvation. 
 There is not too much time, in the longest life, in 
 which to secure heaven. Jehovah allots to no indi- 
 vidual of the race, more time than is barely sufficient 
 to fulfil this great end of his being. For a man to 
 have spent twenty , thirty^ or forty years of his life 
 without having taken a single step towards heaven, 
 is an alarming consideration of itself. But this is the 
 situation of every one who has arrived at the age of 
 twenty^ thirty^ or forty^ unconverted. Until the 
 sinner is converted, he is travelling, every moment, 
 away from God and from heaven. To have spent, 
 then, twenty, thirty, or forty years of one's life with- 
 out having commenced the work of salvation; and, 
 at that period of life, instead of turning immediately 
 to God, to resolve to put off repentance to some future 
 unknown time, and that, too, when it is admitted that 
 the whole of life affords little time enough, in which 
 
 " To 'scape from hell, and fly to heaven !" 
 
 Is not this folly — insanity — madness? Should we not 
 think so, were we to witness a similar course of con- 
 duct in reference to secular matters 1 
 
 On a summer afternoon you break away from your 
 cares and engagements, and leave the dust, and din, 
 and heat of the city, to inhale, for a few hours, the 
 pure and balmy air of the country. While you move 
 on, amid the quiet and peaceful scenes that stretch 
 around you, your eye feasted, at every step, with 
 some new object of interest in the landscape that lies 
 
PROCRASTINATION IN RELIGION. 79 
 
 SO sweetly spread out before 'j'ou, and your ear regaled 
 with the rich melody that comes floating on every 
 passing breeze, from the feathered songsters of the 
 grove, you overtake a man on foot, walking at a very 
 rapid rate. It seems to you that he is anxious to place 
 the greatest possible distance between himself and the 
 city, in the least possible time. But as you come up, 
 he stops and inquires the road that leads to Philadel- 
 phia. You point it out to him. He tells you a tale 
 that awakens all the kindliest sympathies of your 
 heart. He has an only son. That son has been ap- 
 prehended, and put upon trial for a capital otfence. 
 All the circumstances seem against him ; but he, his 
 father, can bring forward facts that will show his en- 
 tire innocence. The court is now in session, and the 
 trial going on. The decision will probably be made, 
 and sentence pronounced in less than two hours. 
 Unless the father reaches the city before the expiration 
 of that time, his son will be condemned to die. He 
 declares that he would not fail of reaching the court 
 room in time, for worlds. 
 
 Now what would you think of this man, if after 
 you had pointed out to him the road that led to the 
 city, he should instantly start off in an opposite direc- 
 tion, and when you called after him, and assured him 
 that he was going the wrong way — that every step 
 he took was conducting him farther and farther from 
 the place where he would be, he should answer, '^I 
 know it — I know it ! It is infinitely important that I 
 should be in Philadelphia, in less than two hours. 
 The life of my child depends upon it. I have hardly 
 time even now to reach there : but still I feel anxious 
 to go on in this contrary direction a little farther. '^ 
 
80 DANGER AND GUILT OF 
 
 What would you think of that man 1 Would you 
 not conclude at once that he was deranged 1 And 
 does not every unconverted manwho^uts off his sal- 
 vation a single hour, exhibit the same evidence of in- 
 sanity 1 He is acting precisely the part of the man 
 in the instance we have supposed. 
 
 2. Secondly, I remark that to defer the work of 
 ones' salvation a single hour is not only absurd, but 
 it is DANGEROUS. This appears most manifest from 
 several of the illustrations to which your attention has 
 been already called. There are other considerations, 
 however, which will exhibit this point in a still clearer 
 light. 
 
 (1.) It is one of the devices of Satan, to prompt 
 unconverted men to resolve to repent and become 
 Christians at a future period. They resolve now, but 
 the resolution relates to a future time. Hence, we 
 say, that if the time in which to attend to this busi- 
 ness, is not the present time — if the resolution contem- 
 plates even to-morrow — such a resolution may be the 
 ruin of the soul. 
 
 A striking illustration is given of this, by the 
 incidents connected with the early death of an inter- 
 esting young lady, as related by her pastor, a highly 
 respectable clergyman now living. 
 
 This young lady was highly cultivated, buoyant in 
 spirit, beautiful in person, the pride of her parents, 
 the ornament of her circle, and the admiration of all 
 who knew her. While in the May morning of life, 
 her mind became solemnly impressed, and she felt 
 that it was unsafe to continue in the neglect of reli- 
 gion any longer. One morning, especially;, the first 
 
PROCHASTINATION IN RELIGION. 81 
 
 impression upon her mind as she awoke, was, that 
 she must embrace religion then, and that her soul 
 was in imminent danger of being lost if she delayed. 
 She saw herself as she expressed it, 'Uo be a great 
 sinner in the hands of a God of justice " — saw that 
 there was no hope but in Jesus Christ, that in Christ 
 there was a full, and complete salvation — that He 
 was ready and willing to receive her then^ and that 
 delay would probably be fatal to her soul." She de- 
 liberated ; she reasoned— she prayed, and finally 
 made up her mind to the deliberate resolution, that 
 she would repent and accept the offer of salvation be- 
 fore the close of that day. This resolution was, as she 
 believed, the solemn and deliberate purpose of her 
 soul, and she felt a degree of satisfaction in the thought 
 that the question of her eternal salvation was now so 
 near a final and favourable adjustment. But the day 
 had its cares and its pleasures ; business and company 
 filled up its hours ; and the night found her as thought- 
 less, almost, as she had been for months. The next 
 morning her impressions were renewed, and another 
 resolution was formed to begin religion before the close 
 of that day. This day passed as the one previous. 
 And thus day after day were resolutions made and 
 broken, till all her seriousness passed away. A few 
 months only elapsed before she was laid upon a sick 
 and dying bed. Her pastor, on the day of her death, 
 was called to visit her at the early dawn of morning. 
 He remarks, " She then saw herself a hardened sin- 
 ner in the hands of God— impenitent, unpardoned, 
 without hope, at the very gate of death — her Saviour 
 slighted, the spirit grieved and gone, and the judg- 
 ment, with its tremendous retributions, just before 
 4^ 
 
82 DANGER AND GUILT OF 
 
 her. Most of the morning was spent either in prayer 
 at her bedside, or in attempting to guide her to the 
 Saviour ; but all seemed ineffectual. Her strength 
 was now nearly gone, vital action was no longer per- 
 ceptible at the extremities, the cold death sweat was 
 gathering on her brow, and dread despair seemed 
 ready to possess her soul. She saw, and we all saw, 
 that the fatal moment was at hand, and her future 
 prospect one of unmingled horror. She shrunk from 
 it. She turned her eye to me, and called on all who 
 stood around her, to beseech once more the God of 
 mercy in her behalf. 
 
 '' Turning at one time to her distressed father, as he 
 sat beside her, watching the changes of her counte- 
 nance, she said with a look, such as parents alone can 
 understand, * Oh, my dear father, can't you help 
 me 1 Can't you keep me alive a little longer '? Oh, 
 pray for me — pray for me !' We all knelt again at 
 her bedside, and having once more commended her to 
 God," continues her Pastor, '' I tried again to di- 
 rect her to her Saviour ; and was beginning to repeat 
 some promises which I thought appropriate, when 
 she interrupted me, saying, with emphasis, She could 
 not be pardoned — it was too late, too late. Alluding to 
 her fatal resolution, she begged of me to charge all 
 the youth of my congregation not to neglect religion 
 as she had done — not to stifle their convictions by a 
 mere resolution to repent. ' Warn them — warn them,' 
 said she, ^ by my case.' Her voice noAV became in- 
 articulate, the dimness of death was settling upon her 
 eyes, which now and then, in a frantic stare, told of 
 agonies that the tongue could not express. Soon 
 
PROCRASTINATION IN RELIGION. 83 
 
 the last convulsive struggle closed the scene, and her 
 spirit took its everlasting flight." 
 
 Unconverted hearer, do you think there is no dan- 
 ger, that your resolution to repent at some future time 
 may not delude you in a similar manner, and finally 
 plunge you into irremediable ruin 1 Beware, you 
 stand on a fearful precipice. If you wish to be res- 
 cued, repent and turn to God immediately. Behold, 
 now is the accepted time. 
 
 (2.) Another proof that to defer the work of one's 
 salvation for a single hour is dangerous, may be drawn 
 from the great uncertainty of life. We know not 
 what a day will bring forth. 
 
 If you defer your repentance to some indefinite fu- 
 ture time, you will never feel that the time has come. 
 If you say — '* I will repent in my last sickness," 
 your last sickness may not be thought dangerous, till 
 at the very moment of your dissolution ; your last 
 sickness may be so violent, you can have no thoughts 
 except about the pains and agony of your dying body ; 
 it may be accompanied with delirium ; you may die in 
 a fit, life may be extinguished in a moment. And 
 even should all things be most favorable, an awful 
 uncertainty would hang over your destiny. Oh, how 
 many of these death-bed repentances will be found 
 vain and hollow at the judgment hour ! 
 
 It is really melancholy to see on what slight 
 grounds surviving friends build their hopes in refer- 
 ence to their deceased relatives. Because they uttered 
 some incoherent words, that seemed like prayer, 
 or penitential confession, at the last gasp of expiring 
 nature, the hope is eagerly seized upon, that they 
 have gone to glory. Though this maj'' seem kind to- 
 
84 DANGER AND GUILT OF 
 
 wards the dead, whose state, however, cannot be alter- 
 ed by our views, it is certainly cruel towards the liv- 
 ing. It is leading hundreds to lean upon a broken 
 reed. Is the man, who lies on his dying bed, racked 
 with pain, and gasping for breath, in a fit state to look 
 over his business accounts, and adjust his worldly af- 
 fairs ? Were those with whom he has transacted 
 business, to bring in their accounts, and ask him to 
 attend to them — what could he dol He could not 
 collect his thoughts sufficiently to add up a single co- 
 lumn of figures ! Is this man, then, I ask, in a fit state 
 at this moment to settle his accounts with the great 
 God of Heaven, whom he has neglected all his life 7 
 These accounts with his Creator reach from that period 
 in his history when he began to be a moral agent 
 up to the present moment, and they have never been 
 adjusted. If he goes to the judgment bar, leaving 
 them in this state, he will be ruined for eternity. 
 And how can he attend to them now, when the last 
 sands of life are just running out ? 
 
 A proof that death-bed repentances are very little 
 to be relied upon, maybe gathered from the fact, that 
 in the great majority of instances, where the best evi- 
 dence is given of genuine repentance, if the patient 
 is unexpectedly raised up from the border of the grave, 
 with returning health, he returns to the world and 
 his sins ; and the instances are not few, where persons 
 have seemed to give, upori a sick bed, the most deci- 
 sive evidence of a change of heart — have conversed 
 freely in relation to the joys of salvation, and have 
 gone so far as to receive the holy Communion, who, 
 when restored to health, have retained no recollection 
 of any of these things. Dpes not all this show, that 
 
PROCRASTINATION IN RELIGION. 85 
 
 that man who deliberately resolves to put off his re- 
 pentance till his last sickness, is in a situation no less 
 perilous than that of the sailor who goes to sleep upon 
 the mast head in a storm 7 
 
 If you say, '' I will attend to religion when I have 
 accumulated so much property — when I have accom- 
 plished such and such an object" — do you not know 
 that before that time you may be in eternity 1 Is not 
 that wise counsel, which bids you, '^ Seek first the 
 kingdom of God and his righteousness '?" 
 
 Do you depend upon youth, or vigorous health, for 
 long life 1 These are no security. Are there not hun- 
 dreds of the young, whom you have known, and all 
 of whom had as good prospects of life as you — now in 
 their graves ? The burial places for the dead are filled 
 with those who fell in the midst of youth and health, 
 who were cut down in the morning of life — in the 
 freshness of their young being. Just like you, they 
 expected that death was far off, and that they had a 
 long time to stay on the earth. Had the minister of 
 Christ gone to the place of their business, or their 
 houses, but a week before their last sickness, and urg- 
 ed upon them immediate repentance, they would have 
 thought his anxiety uncalled for, and unnecessary. 
 But at that very moment the destroyer was holding 
 his arrow to the string with deadly aim. Soon that 
 arrow flew with fatal issue. You attended their 
 funerals. You saw them committed to the dust ! 
 Would it be strange, if within one week, you should 
 fall, precisely in the same way? Are you sure that 
 the seeds of disease are not now lodged in your body, 
 and at work in your veins '? Are you sure that you 
 will ever again be capable of hearing, or thinking, if 
 
86 DANGER AND GUILT OP 
 
 you neglect attending to your salvation to-night ? Is 
 not the future altogether uncertain ? Would you be 
 willing to put your temporal interests into jeopardy 
 like that to which your soul is every instant exposed 1 
 Would you be willing to forego such a golden oppor- 
 tunity of bettering your fortune, as is now offered for 
 saving your soul ? 
 
 Should a ship come up the river freighted with im- 
 mense treasures, and its owner offer as much gold to 
 every individual who would come to the wharf, as he 
 could carry away, who would say, "■ I will not go 
 to-day. To-morrow, or next week, or some months 
 hence, will answer as well?" But when Christ comes 
 here and sends out his messengers, and tells you that 
 if you will draw nigh, he will give you " unsearcha- 
 ble riches," he will give you that which is '' more 
 precious than rubies," and of more value than silver 
 or gold, even '' an inheritance incorruptible, unde- 
 filed, and that fadeth not away," you say to him and 
 his messengers — '^ go thy way for this time." You 
 deliberately conclude that you will defer receiving 
 these heavenly riches till a more convenient season. 
 Your houses, your stores, your merchandise, your 
 factories, your shipping must be insured : but your 
 souls — your souls, you have no insurance on them. 
 And yet there is far greater probability that you will 
 die within the coming year, than that your store will 
 burn down ! If it does burn down, you will not be a 
 sufferer to any great extent, for you have had the 
 prudence and taken the precaution to get an insur- 
 ance upon it. But if you die, your soul sinks down 
 into the bottomless pit ! Every unconverted man in 
 
PROCRASTINATION IN RELIGION. 87 
 
 this house is in danger of djopping- into the bottom- 
 less pit before to-morrow morning. 
 
 The impenitent sinner has nothing to depend upon 
 to keep him out of perdition one day, or one night. 
 We know not Avhat a day may bring forth. God has 
 not promised to spare unconverted men one day. He 
 is every day angry with them. The black clouds that 
 are full of the thunder of God's wrath hang over their 
 heads every day : and they know not how soon that 
 thunder will break forth upon them ! They walk in 
 slippery places ; and they know not when their feet 
 will slip. They hang over the awful pit, as it were 
 by a thread ; this thread hath a moth continually 
 gnawing it ; and they know not when u will snap in 
 twain, and let them drop. They are not secure one 
 moment. They never go to sleep, but they are in 
 danger of awaking in the flames of perdition. * There 
 is not an unconverted person in this house, that is not 
 liable, at any moment, to be summoned to the judg- 
 ment bar. That moment, ere long, will speedily 
 come ; and probably it will come when least expected. 
 And then, '^ to be surprised into the presence of a for- 
 gotten God, to be torn away at once from a world to 
 w^iich your whole heajt and soul have been riveted 
 — a world which has engrossed all your thoughts and 
 cares — all your desires and pursuits, and to be fixed in 
 a state upon which you cannot now be prevailed upon 
 to bestow a single thought, and for which you will 
 not make any preparation."! What a catastrophe 
 must this be ! Will you, by delaying the work of 
 your salvation, make this hazardous experiment, and 
 run this tremendous risk 1 
 
 * See Pres. Edwards' Works, vol. 8, p. 24. f Doddridge, p. 36. 
 
88 DANGER AND GUILT OF 
 
 (3.) Again : To defer one's salvation a single 
 hour, is dangerous on account of the uncertainty of 
 any future opportunity of salvation even if life is pro- 
 longed. Every unconverted man in this audience has 
 resisted the Spirit of God ; if he had not, he would not 
 now be in an unconverted state. The Spirit has drawn 
 him, but he would not yield. The very resistance 
 which he has made to keep his stand upon impenitent 
 ground has hardened his heart, and increased the in- 
 veteracy of his spiritual malady. The difficulty in the 
 way of all impenitent persons in turning to God is 
 thus continually increasing. It requires a more pow- 
 erful operation of divine grace upon their soul to turn 
 them now, than was necessary at the beginning of 
 their course. Every time they resist the Holy Spirit, 
 they harden their hearts more and more ; and render 
 it necessary for God to make a still greater effort in 
 order to save them. But will he do this ? Has he 
 given them any promise that he will ? No : but 
 everything to the contrary. '' My Spirit shall not al- 
 ways strive with man." '' He that being often re- 
 proved, hardeneth his neck, shall suddenly be destroy- 
 ed, and that loithout remedy.^'' 
 
 Unconverted hearer, I doubt not thatr the Spirit of 
 God is now moving, in some measure, upon your heart! 
 Who can tell whether this be not the last drawing that 
 you will ever feel ? Who can tell but what God this 
 very night '' will swear in his wrath that you shall 
 not enter into his rest?" I have been trying to con- 
 vince you, that you may die at any moment ; and this 
 you cannot but admit. Can you think of anything 
 more terrible than to go into eternity just as you now 
 are, impenitent and unpardoned ? Yes : I can tell you 
 
PROCRASTINATION IN RELIGION. 89 
 
 of one thing more dreadful than immediate death, or 
 immediate perdition ! It is this : To have God de- 
 clare, in reference to yon, ^' As for that Avretched being 
 who has so long trifled with me, and provoked me — 
 let him still live. Let him live in the midst of pros- 
 perity and plenty. Let him live under the most pow- 
 erful ordinances of the Gospel, too : and having abused 
 them, he will die under seven fold more guilt, and a 
 seven fold greater curse. I will give him no more 
 grace to think of his ways for a single moment." 
 And thus he will go on from bad to worse, filling up 
 the measure of his iniquities, till death and destruc- 
 tion seize him in an unexpected hour, and wrath come 
 upon him to the uttermost.* 
 
 I fear this is not an uncommon case. I fear there 
 are few conffreg-ations where the word of God has 
 been faithfully preached, and where it has been long 
 neglected and despised, especially by such as have 
 once been awakened, in which there are not some 
 persons in this situation ! It is true it is impossible for 
 us to say who they are, but the eye of God beholds 
 them, and they are written down in his book, as those 
 who. have sinned away their day of grace. 
 
 Unconverted hearer, have you any security if you 
 put off repentance another hour, you will not grieve 
 the Holy Spirit, and cause him for ever to depart from 
 you ? Have you any security, if you refuse to repent 
 to-night, that God will not withdraw his grace, and 
 give you up to hardness of heart, and blindness of 
 mind 1 Already your day of grace may be nearly 
 spent ! It may terminate before the dawn of another 
 
 * Doddridge, p. 38. 
 
90 DANGER AND GUILT OF 
 
 morning", and here you are putting off repentance to 
 a more convenient season ! In the words of Dod- 
 dridge, I would say, '' If you delay aay longer, the 
 time will come when you will bitterly repent of this 
 delay, and either lament it before God in the anguish 
 of your heart here, or curse your own folly and mad- 
 ness in Hell ! Yea, when you will wish, that dread- 
 ful as hell is, you had rather fallen into it sooner, than 
 have lived in the midst of so many abused mercies, to 
 render the degrees of your punishment more insup- 
 portable, and your sense of it more exquisitely tor- 
 menting !" 
 
 I do therefore earnestly exhort you in the name of 
 our Lord Jesus Christ, and by the worth of your im- 
 mortal and perishing soul, that you delay not a day, 
 nor an hour longer. Even now turn unto the Lord-7- 
 before you leave this house — before you leave the pew 
 where you are now sitting. 
 
 3. And finally, I remark, that to delay the work of 
 one's salvation a single hour, is not only absurd and 
 dangerous, but involves a dreadful amount of guilt. 
 To delay one's repentance is to come to the deliberate 
 determination to continue in rebellion against God. 
 It is in fact an express declaration to Jehovah on the 
 part of unconverted men, that they think that the 
 world can make them happier than He : and that in 
 order to enjoy the world, and live in sin and disobedi- 
 ence, they are willing to incur his displeasure ; that 
 upon the whole they had rather run the risk of losing 
 Heaven, and the favour of God, than be converted now! 
 
 Every unconverted man, who has not made up his 
 mind to turn immediately to the Lord, means to live 
 
PROCRASTINATION IN RELIGION. 91 
 
 in rebellion against God just as long as he can without 
 dropping into perdition. And was there no burning 
 gulf of endless wo, he would never think of turning 
 to God. Was there no death, he would never think 
 of repenting ! Is there no guilt in all this 1 Oh, what 
 a wicked heart the unconverted sinner has ! What 
 an awful amount of guilt attaches itself to this purpose 
 of his to delay coming to God ! By it, he is virtually 
 saying to the Most High, " Thou everlasting Jehovah, 
 who didst call me into being ; who hast upholden me 
 ever since I was born by thy hand, and who demand- 
 est of me my love and obedience : I have no love 
 for thee. I hate thy government. I will never sub- 
 mit to it till compelled to. The agonies and death of 
 Jesus Christ make no impression on my heart. I wish 
 to live longer in sin. I think it will make me hap- 
 pier than God or Christ can. I wish there was no 
 death — no Hell ; then I would live for ever in sin ; but 
 as death and hell are in my path, when I can enjoy 
 the world no longer, when I can proceed no farther 
 in rebellion without plunging down into the fiery 
 abyss, I will then attend to religion and save my soul." 
 This, in point of fact, is the language of every uncon- 
 verted man, who is putting off the concerns of religion 
 to some future convenient season. Oh, surely here is 
 sin — here is guilt unparalleled ! The very determin- 
 ation to delay is an insult to Jehovah. He sends to 
 you a message containing offers of pardon and life. 
 He bids the messenger accompany the message with 
 the declaration, '' Behold, now is the accepted time !" 
 But you say to God's messenger, '' Go thy way for 
 this time. I have more important matters to attend 
 to at present than this.'' Ah ! deluded man, what 
 
92 DANGER AND GUILT OF 
 
 more important business can there be than the salva- 
 tion of your immortal soul ? 
 
 But you say, you mean to attend to it at some 
 future time — Go thy way ybr this time. Ah ! do you 
 not recollect the fatal resolution of that lost one, 
 to whom I have referred, this evening ? That un- 
 happy person only resolved to delay till the close of 
 the day. She delayed the consecration of herself to 
 God till evening, and the consequence was, the Holy 
 Spirit left her, and she died in despair. 
 
 Oh ! that you would but consider the awful guilt 
 that attaches itself to this delay of repentance. What 
 can be more displeasing to God than, when he says, 
 '' Behold, now is the accepted time," you should reply, 
 and say, " Go thy way for this time." 
 
 My dying friends, consider, I entreat you, the 
 whole guilt and danger of your situation. Consider 
 whose messenger and message it is you slight ! By 
 refusing to accept of salvation now — by resolving 
 to defer your repentance — you challenge Jehovah to 
 empty his wrath upon you! Oh! that you did but 
 know what a state that soul is in, wiiicli hath arrayed 
 the everlasting God against it! The word of His 
 mouth that made thee, can unmake thee ! The frown 
 of His face will blight thy very being. Oh ! if God 
 be against thee, all things are against thee. This 
 world, however much thou lovest it, is but thy prison; 
 thou art only reserved in it to the day of wrath. The 
 Judge is coming ! Thy soul is even now moving on- 
 ward to the fearful tribunal ! In a short time, and 
 thy friends shall say of thee, '^ He is dead ; " and then 
 thou shalt see the things that thou dost despise, and 
 feel that which thou wilt not now believe ! 
 
PROCRASTINATION IN RELIGION. 93 
 
 Unconverted man, death will bring thee such an 
 argument as thou canst not answer ; an argument that 
 shall effectually confute thy cavils against the word 
 and loays of God ! Then how soon will thy mind be 
 changed ! Be an unbeliever, then, if thou canst ! 
 Stand, then, to all thy former words, which thou wast 
 wont to utter against a holy and a heavenly life ! 
 Make good that cause before the Lord, which thou 
 wast wont to plead against his ministers and people ! 
 In that hour stand up before the Judge, and plead for 
 thy pleasures and worldly indulgences. But know 
 that thou wilt have one to plead with, before whom 
 the rocks melt, and the earth shakes to its centre.* 
 
 Oh, poor unconverted soul ! there is nothing but a 
 thin veil of flesh between thee and this amazing sight, 
 which will silence all thy excuses and objections, and 
 quickly change thy tone. This veil, death will lift 
 up, and then the awful scene will instantly burst upon 
 thy view ! And, oh ! how quickly will death come 
 and do his work ! When thou hast had a few more 
 merry hours — a few more pleasant draughts of earthly 
 delight; when thou hast drawn around thee a few 
 more of the honours of the world, a little more of the 
 riches, thy portion will be spent, thy pleasures ended, 
 and all, for which thou hast bartered thy soul, w^ill be 
 gone for ever ! The day of reckoning will then come ! 
 It is even now coming ; no post is more swift, no mes- 
 senger more sure ! 
 
 The sum of the w^hole matter, then, is this : that all 
 who mean to save their souls, must do it now ; that 
 the delay of this work is absurd, dangerous, and 
 
 * See Baxter. 
 
94 DANGER AND GUILT OF 
 
 wicked ; that it is trifling with God and our best inte- 
 rests ; that those who postpone this repentance to some 
 indefinite future time, do, in fact, set God at defiance, 
 and relinquish all claims to eternal life. 
 
 My hearers, what is your determination'? I do not 
 ask whether you mean to rej^ent at some future time, 
 but will you attend to your soul's salvation now'? 
 With all these considerations before you, Avhat is your 
 decision 1 Will you attend to the concerns of eternity 
 now '? Remember, the eye of God is on you ; and 
 you will be reminded of these appeals at the judg- 
 ment seat ! What is your decision '? what answer 
 will you return? Here we stand in the name of God 
 to receive your reply ! Will you be saved ? Will 
 you give up your hearts to God ? The heart of every 
 unconverted man has replied, yes^ or no f God heard 
 that reply. He will write it down in the Book of 
 His remembrance. If you say, ''Go thy way,^^ then 
 we leave you. God says, in reference to you, '' Let 
 him alone,^^ let him alone! The Spirit, stretching 
 his wings to take his everlasting flight, says, '' Let 
 him alone ^^^ let him alone ! Oh sinner, sinner ! how 
 can I leave you '? God is about leaving you, and the 
 Spirit is about leaving you ! Will you not, then, oh ! 
 will 3'ou not decide now, to flee from the wrath to 
 come'? 
 
 Unconverted friends, what is your decision 1 Will 
 you send me away in sorrow ? Will you send me 
 back, in bitterness of spirit, to the feet of that Eternal 
 Being, on whose errand I have come, to say to him, 
 '' Who hath believed our report, and to whom hath 
 the arm of the Lord been revealed?" Will you not 
 decide to enter upon a religious life now ? If so, do 
 
PROCRASTINATION IN RELIGION. 95 
 
 not leave that pew where you sit, till you have pro- 
 mised this to the everlasting God. He bends upon 
 His eternal throne to receive your promise. What- 
 ever you have decided upon, the intelligence has gone 
 up to heaven. Hark ! hark, what new sounds it 
 circulates there ! Sinner, do you not hear them ? 
 Listen to conscience, the voice of God within you, 
 and that will repeat the echo. 
 
 The Discourse for next Sunday evening, from its 
 connection with what will follow, will treat of a sub- 
 ject, perhaps decidedly the most important in the 
 whole series. 
 
DISCOURSE V. 
 
 THE SINNER MUST BE CONVINCED OF SIN. 
 
 " How canst thou say, I am not polluted." 
 
 Jer. ii. 23. 
 
 The very idea of conversion implies a change from 
 one state to another. This term, as ordinarily used in 
 theology, denotes the act of turning from sin to holi- 
 ness. Nothing, therefore, can be more obvious than 
 that men must be convinced of their sinfulness^ before 
 they can be turned from it^ or converted. If we should 
 succeed ever so well in convincing men of the import- 
 ance of religion, and of the claims it has upon their 
 immediate attention, it would be followed with no 
 permanent valuable results, unless we could fasten 
 upon their minds a conviction of their own exceeding 
 sinfulness in the sight of God. Men will never be 
 converted — they will never turn from their sins, till 
 they see how guilty they are, and how bitter and evil 
 a thing it is to sin against God. Hence the present 
 and following discourse will be directed to this one 
 point, — to show the awful guilt and exceeding sin- 
 fulness of every person who lives in an unconverted 
 state. 
 
 I am well aware that this is not a pleasant theme. 
 There is nothing from which the human heart so 
 instinctively shrinks as that of being made to feel 
 
THE SINNER MUST BE CONVINCED OF SIN. 97 
 
 conscious of its own guilt. Ap. attempt to force this 
 state of feeling upon the heart and conscience, though 
 it be by pressing home the truth of God, is often re- 
 garded as unkind, and evincive of an unamiable and 
 censorious spirit. Unconverted men are exceedingly 
 unwilling to believe that they are very sinful. When 
 they are fully and plainly told this — when all the sin 
 and guilt, with which the Bible charges them, is laid 
 at their door — when they are told that until converted 
 they can never take a single step towards heaven, 
 but, on the other hand, are constantly advancing 
 in the downward path — that until their hearts are 
 changed, and they are created anew in Christ Jesus, 
 with all their attempts at external reformation, they 
 are constantly grooving worse and worse, and hourly 
 provoking God more and more ; so that in truth they 
 hang suspended, every moment they live, by a single 
 hair, over the gaping gulf of endless perdition — when 
 these representations are made of their exceeding sin- 
 fulness, they feel wronged. They think that the 
 degree of their guilt is exaggerated, and the picture 
 entirely overdrawn. If all this had been alleged 
 against the notoriously wicked, the profane, the pro- 
 fligate, and the abandoned, they would have fully 
 assented to its correctness. But when it is affirmed 
 of those who are kind fathers, affectionate husbands, 
 and every way estimable citizens — persons who are 
 charitable to the poor, honest in their dealings, cher- 
 ishing a high respect for religion, and, as far as can 
 be seen, exemplary in their conduct, they feel that 
 such statements are an entire exaggeration of the mat- 
 ter. But, there it stands, engraven on the page of 
 
98 THE SINNER MUST 
 
 eternal truth, '^ Except a man be born again, he cannot 
 see the kingdom of God.^^ 
 
 Unconverted men, with whatever external deco- 
 rum of morality they may have adorned themselves, 
 will find, w^hen they come to stand at the judgment 
 bar, that they are infinitely more wicked than they 
 were ever represented. 
 
 It would be far more delightful to me to preach to 
 Christians — far more congenial to my feelings to 
 speak continually of the love of God — to point the 
 believer's eye to the gemmed crowns and golden 
 harps around the throne, and to that glorious "rest 
 which remaineth for the people of God /" But, in the 
 mean time, what would become of unconverted sin- 
 ners ? They would go down to irremediable wo ! 
 
 Christ came into the world to save sinners. He 
 hath sent forth His messengers on the express errand 
 of publishing to all lands and to all classes of peoj)le, 
 that they must be born again. He bids the heralds of 
 the Cross to lift up their voices, and proclaim to men 
 their transgression and their sin. There is, therefore, 
 no alternative : necessity is laid upon us to speak out 
 the wdiole truth. We have sworn before high heaven 
 that we will declare the whole truth, and keep back 
 nothing. If we do not take this course, — if, on the 
 other hand, we prophesy smooth things, and say 
 peace, peace, when there is no peace ; and thus lead 
 men along in a pleasant and flowery path, we perjure 
 our own souls, and land our unconverted hearers in 
 perdition. 
 
 I should be afraid to die — I should be afraid to go 
 to the judgment bar, if I had knowingly kept back 
 anything in which the eternal happiness of my hear- 
 
BE CONVINCED OF SIN. 99 
 
 ers was involved. My earnest wish — my sincere 
 prayer to God is, that all who are here before me — 
 all who tread the courts of this sacred temple, may 
 be eternally happy in heaven. But, unconverted 
 friend, you can never enter heaven, unless you re- 
 ceive the truth as it is in Jesus. Tliis trutii, it is my 
 duty to proclaim; and, having done so, if it is rejected, 
 yours will be the guilt. 
 
 It is my intention to represent unconverted men 
 just as sinful as the word of God represents them ; 
 and this word appeals to each one of them in the lan- 
 guage of the text, " How canst thou say, I am not 
 polluted ? " The text was addressed to the inhabit- 
 ants of Jerusalem, charging them with guilt, princi- 
 pally upon the ground of their having forsaken God, 
 and substituted in His place another object of supreme 
 regard. To this charge they were not disposed to 
 plead guilty, but sought to assert their innocence by 
 offering a variety of excuses for their conduct. But 
 in reply to all these vain attempts to clear themselves, 
 God said, " Though thou wash thee with nitre, and 
 take thee much soap, yet thine iniquity is marked 
 before me. How canst thou say, I am not polluted." 
 You see the inquiry is not, how sinful we appear to 
 men^ but how sinful we appear in the eye of a holy 
 God! That declaration of the Saviour, '^ Except a 
 man be born again, he cannot see the kingdom of 
 God," plainly intimates, that every unregenerate 
 man has so much guilt resting upon his soul, that he 
 could not be admitted into heaven in his present state, 
 without such a surrender of principle, as would ulti- 
 mately overturn the whole empire of God. Impenitent 
 men do not understand this ; they do not think that 
 
100 THE SINNER MUST 
 
 they are so guilty and depraved ; or, if they admit it in 
 theory, it is a truth which does not impress or deeply 
 affect their hearts. 
 
 Here, then, is a controversy between God and sin- 
 ners. This is the attitude in which all unconverted 
 men stand. The Most High has brought against 
 every one of you, unconverted friends, an indictment, 
 containing charges of such a serious character, that if 
 substantiated, your hopes are all crushed. To these 
 charges you are not ready to plead guilty. I appear 
 before you as the advocate of Jehovah, and with Paul 
 I would say, " Let God be true, and every man a 
 liar." And here, in the presence of Jehovah, and in 
 the face of the whole universe, I would ask of each 
 one of you, ^' How canst thou say, I am not polluted ? '^ 
 
 " Hear ye now what the Lord saith, ' Arise, con- 
 tend thou before the mountains, and let the hills hear 
 thy voice.' Hear ye, oh mountains, the Lord's con- 
 troversy, and ye strong foundations of the earth : for 
 the Lord hath a controversy w^th his people. Oh, 
 my people, what have I done unto thee, and wherein 
 have I wearied thee? Testify against me." 
 
 The Eternal Sovereign here offers to descend from 
 his tribunal to account for his conduct, and submit 
 himself to the judgment of his creatures. Decline 
 not, then, unconverted man, this condescending over- 
 ture of the Almighty. Order your cause ; fill your 
 mouth with strong arguments, and state your strong 
 reasons why you ought not to be condemned for ever. 
 God invites you to testify against him. 
 
 In order to form a just conclusion, whether you 
 have any ground for complaint, it will be necessary 
 to glance at the system of government under which 
 
BE CONVINCED OF SIN. 101 
 
 you are living. In order to ascertain whether the in- 
 dictment brought against you by Jehovah will stand, 
 it becomes necessary to look at the law which he has 
 appointed for the rule of human action, to see what 
 the character of that law is, and how your conduct 
 accords with its requirements. To these considera- 
 tions we now invite your attention. 
 
 1. Firsts the system of government, under which 
 God^s moral and intelligent creatures are placed. They 
 are placed under a moral government. God created us 
 for a glorious end. He purposes to lead us to the ac- 
 complishment of that end by motives addressed to the 
 understanding. This is what we mean by moral gov- 
 ernment. 
 
 God governs things according to their nature. He 
 manages the sea, and regulates the planets by physical 
 force. He controls the various tribes of animals by 
 the laws of instinct. But man, w^ho is an intelligent 
 and rational being, he governs by the presentation of 
 motives to influence his will. The divine law fur- 
 nishes man with a rule to regulate his conduct towards 
 the whole universe. '' This law surrounds him with 
 rich and copious exhibitions of reasons, motives, 
 and allurements, to lead him to the formation of a good 
 character, and to the choice of a wise course of con- 
 duct. It forces him to nothing, but leaves him per- 
 fectly free. He is free from everything except from 
 the moral obligation to do good, and from accounta- 
 bleness to God if he do wrong." This law of course 
 has its sanctions. All law from its very nature must 
 necessarily have the sanctions of rewards and penal- 
 ties. Without these, a law would be a mere advice, 
 
102 THE SINNER MUST 
 
 a recommendation only, and of no authority. The 
 penahy of the divine law is incurred by breaking the 
 law, and its reward secured by keeping it. This is 
 the original constitution of that government, under 
 which the human race was placed. Can you find any 
 fault with this arrangement. It is true that you are 
 capable of sinning, or breaking his law. But will you 
 blame God on this account? You might just as well 
 blame him for having made you a rational and moral 
 being. 
 
 The great and sainted Edwards justly remarks : 
 ^^ It is unreasonable to suppose that God should be 
 obliged, if he makes a reasonable creature, capable 
 of knowing his will, and receiving a law from him, 
 and being subject to his moral government, at the 
 same time to make it impossible for him to sin, or 
 break his law. For if God be obliged to this, it des- 
 troys all use of any commands, laws, promises, or 
 threatenings, and the notion of any moral government 
 of God over those reasonable creatures. For to what 
 purpose would it be for God to give such and such 
 laws, and declare his holy will to a creature, and an- 
 nex promises a nd threatenings to move him to his duty, 
 and make him careful to perform it, if the creature at 
 the same time has this to think of, that God is obliged 
 to make it impossible for him to break his laws ? How 
 can God's threatenings move to care or watchfulness, 
 when at the same time, God is obliged to render it 
 impossible that he should be exposed to the threaten- 
 ings ? Or to what purpose is it for God to give a law 
 at all? For, according to this supposition, it is God, 
 and not the creature, that is under the law. It is the 
 lawgiver's care, and not the subject's, to see that his 
 
BE CONVINCED OF SIN. 103 
 
 law is obeyed ; and this care is what the law-giver is 
 absolutely obliged to.'' This conclusion cannot bo 
 evaded. They, therefore, who complain because they 
 are made capable of sinning, find fault with God, be- 
 cause they are made rational and moral beings. As 
 you have been passing along through the country in 
 one of the vernal months, when the face of nature 
 just began to be renovated, has not your eye rested 
 with pleasure, as it glanced over the landscape, upon 
 the plough as it moved steadily onward, upturning the 
 rich dark mould, along the whole length of the furrow? 
 You then had before you a specimen of two kinds of 
 government : the one physical, and the other moral. 
 The ox is kept to the plough by physical force, by a 
 j^oke and chain. The ploughman is kept to his work 
 by moral influences. The reward that he expects for 
 his labor, leads him to follow that plough from early 
 dawn till the shades of evening gather around him. 
 Now who would prefer to be the ox, rather than the 
 ploughman ? And yet this is the subject of complaint 
 with those who find fault with God because they are 
 not made incapable of sinning. Oh, how absurd and 
 wicked such complaints are ! Do not those who cher- 
 ish such thoughts, who in their hearts l)lame God for 
 the constitution of things under which they are placed, 
 — do they not see that this very state of feeling w^hich 
 they cherish, has attached to it unmeasured guilt ! 
 
 Beyond all dispute, the moral government under 
 which we are living is the best, wisest, and most equit- 
 able scheme of government which we can conceive. 
 No man can doubt or deny this, whose thoughts have 
 ever penetrated beneath the surface of things. 
 
104 THE SINNER MUST 
 
 2. Secondly. Let us now enter upon a more distinct 
 consideration of the law, which God has appointed for 
 the regulation of human conduct. 
 
 This law at first was written upon the heart of man 
 in paradise, but being obliterated by the fall, it has 
 since, in various ways, been republished to the world. 
 The substance of it was embodied in the ten command- 
 ments, which God wrote with his own finger upon the 
 tables of stone. It was published in a still more con- 
 densed form by the Saviour, when he declared that all 
 the requisitions of the law and the prophets were sus- 
 pended upon the two commands of supreme love to 
 God, and the love of our neighbour as ourselves. The 
 details of this law are spread out to view upon the 
 pages of the divine Word. Let us see then what is 
 the character of this law under which every human 
 creature is placed. 
 
 1. In the^r5^ place, then, I remark, that it is good, 
 just and holy. The law of God is a revelation of his 
 mind and will, a simple transcript of his moral cha- 
 racter. If a human government were to enact laws 
 which in their operation were unjust and oppressive, 
 what would this show ? Would it not show that those 
 who were at the head of that government, and from 
 whom those laws emanated, were either wicked or 
 ignorant? If a father should require his children to 
 do that which would necessarily make them unhappy, 
 would it not show that he was an unkind and cruel 
 parent ? 
 
 In like manner the divine law shows what the divine 
 character is. If the least flaw can be found in any 
 one of the statutes of Jehovah, it will prove that He is 
 an imperfect Being ! If his laws require men to do 
 
BE CONVINCED OF SIN. 105 
 
 that which would make them unhappy, unjust, or un- 
 holy, these laws would show that God was not a be- 
 nevolent, just, and holy Being. But, in point of fact, 
 the reverse of all this is found to be true. The divine 
 law, in its operation, tends so directly, and so unerr- 
 ingly to goodness, rectitude and holiness, that it be- 
 comes a glorious mirror in which men and angels can 
 behold the perfections of the holy and blessed God. 
 Everything which the divine law enjoins, tends di- 
 rectly to the moral improvement and personal happi- 
 ness of every rational being in the universe. If all 
 the moral and intelligent beings that dwell on the face 
 of this earth, were as intent upon keeping the law of 
 God as the angels are in heaven, earth would imme- 
 diately become as happy and as holy a place as hea- 
 ven. There would be no difference. That which 
 now constitutes the happiness of Heaven is, that all 
 the beings there keep, wholly and entirely, God's pure 
 and perfect law. 
 
 The law of God is equally good, just and holy in 
 its prohibitions as in its requirements. Everything 
 which it forbids is not only wrong, but in its very 
 nature ruinous. Were you to strike out of the divine 
 code a single prohibition, the law would cease to be 
 good : for it would then permit something to be done, 
 which in its tendency and results would produce misery 
 and destruction. All the misery that is in the world, 
 and all the misery that is in hell, came from violating 
 the divine law, from doing Vv^iat the law forbids to be 
 done. If Jehovah had not required in his law pre^ 
 cisely what he has : if that law did not contain pre- 
 cisely the prohibitions it does, it would have been im- 
 perfect 'y and therefore furnished indubitable evidence 
 
106 THE SINNER MUST 
 
 that it came from an imperfect being. The law of 
 God then, is good, just and hol3^ It is precisely that 
 which will bring the greatest glory to God, and impart 
 the highest happiness to every intelligent creature. 
 
 If, then, that is good which tends directly to the 
 honour of God, and the happiness of every created 
 being, the law of God is good. And if that be evil 
 which tends directly to dishonour God — to thwart his 
 will, and to destroy the happiness of every intelligent 
 being — then sin, or the violation of the law, is evil. 
 
 Bear this constantly in mind, that the law of God is 
 good, just and holy — good, just and holy in its require- 
 ments — good, just and holy in its prohibitions — good, 
 just and holy in its sanctions. And therefore bear in 
 mind continually, that he who sins, or breaks that 
 laAV, does all that he can to overturn the eternal prin- 
 ciples of justice, to rob God of his glory, and to destroy 
 the happiness of every being in the universe ; for every 
 being in the universe has only to follow the example 
 of the sinner, and all these effects will ensue. 
 
 2. I remark. Secondly^ that the divine law is spirit- 
 ual. What I mean by spiritual is that it has reference 
 not merely to the external conduct, but to the inward 
 workings and affections of the mind. It reaches to 
 every single mental act of every human creature. It 
 lays its power upon the inner man, and requires un- 
 qualified and unbroJven obedience in the heart. 
 
 Our Saviour has shown us what the true principle 
 of interpretation as to the divine law is, in the com- 
 ment which he made upon one or tAVo of the prohibi- 
 tions in the sacred decalogue. He pronounced an im- 
 pure thought, adultery, and an angry and contemptu- 
 
BE CONVINCED OF SIN. 107 
 
 ous word, murder ! The law of God reaches to the 
 thoughts of the heart. Its design is not simply to re- 
 gulate the external conduct, but to restrain sin in its 
 first risings in the soul. It takes cognizance of e very- 
 thought and feeling and desire. It requires that an 
 obedience shall be rendered to it, not only in the 
 outward conduct, but in the purposes, the intents, 
 and thoughts of the heart. It requires not only that 
 the outward act should be good, but that it should 
 proceed from a pure and holy motive. The only right 
 motive from which any act can be done is the love of 
 God . ' '- Love is the fulfilling of the law . " The wh ole 
 law is resolved into this. " Thou shalt love the 
 Lord thy God with all thy heart, and thy neighbour as 
 thyself." All actions, however good in themselves, 
 are sinful, if they do not proceed from love to God. 
 
 3. I remark. Thirdly^ that the laAV is very strict and 
 uncompromising in its demands. What it requires is 
 to be done, and cannot be dispensed with. It makes no 
 allowance for human infirmity, it offers no assistance 
 to human frailty, it will not take the desire in the 
 place of the act, it w411 not accept of a partial or im- 
 perfect obedience * all its requirements must be kept, 
 and our conduct must come up to the full measure 
 of those requirements. 
 
 If there was a human being before me that had 
 never sinned till this evening : if, in all his life, he had 
 never stepped aside in the least from the requirements 
 of God's holy law ': if all his thoughts had been pure'as 
 angels', if all his actions had been as holy as the con- 
 duct of the seraphim around the throne, and never 
 in one single instance had he transgressed the divine 
 
108 THE SINNER MUST 
 
 law till this evening — till since he came into this 
 house ; if, while sitting here in silence, one wicked 
 thought had risen up in his heart in rebellion against 
 God — that one thought would bring down upon hijn 
 the whole curse of the law? '' Whosoever keepeth 
 the whole law, and yet offendeth in one point, is guilty 
 of all." 
 
 The divine law requires '' a submission to God 
 uninterrupted by a single insurgent feeling, a purity 
 of character uncontaminated by a single spot, and a 
 zeal of devotion unrelaxing in a single purpose." 
 Our love to God is to be entire and supreme. " Thou 
 shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind." We are 
 to love God not simply as much as we do our proper- 
 ty, our reputation, or our friends. We may love him 
 more than these, and still not come up to the require- 
 ment. We must love him to the utmost extent of 
 our faculties, even as the angels do who tread the ce- 
 lestial courts. All the powers of intellect, all the capa- 
 bilities of moral feeling, all the ardor and intensity of 
 awakened affections, must be fixed and concentrated 
 upon God. The divine law requires every human 
 creature to be from his birth, and to be for ever, 
 what the angels are in heaven, in point of purity and 
 holiness ; and it pours its everlasting maledictions on 
 him that breaks its last command: '' Cursed is he that 
 continueth not in all things which are written in the 
 book of the law to do them." 
 
 Now, unconverted friend, bearing in mind that the 
 eye of God is on you, and beholding at one glance all 
 yotir past history, bring up your conduct, and measure 
 
BE CONVINCED OF SIN. 109 
 
 it by this law, and see then^ if you can plead not 
 GUILTY to the indictment of Jehovah. 
 
 1. First, I would inquire, have all the requirements 
 of this law been kept 1 Have there been no omissions 
 of duty 1 Have you loved God to the full extent of 
 the requirements of His law ? Have you loved him 
 with all your heart, and loved Him with this intensity 
 of affection from the beginning of life, to the present 
 moment ? Have you worshipped and adored your 
 Creator with the sinless and seraphic devotion whicli 
 his law requires, have you done it from the first, and 
 always ? In these acts of homage and adoration, has 
 there been a concentration of all the powers of thought, 
 of feeling, and affection; no coldness, no wanderings, 
 no worshipping with the lips, while the heart was far 
 from God? Let conscience speak. What is the 
 testimony of that witness for God within thee ? If 
 you have never uttered one profane, slanderous, or 
 idle word, have you consecrated the noble faculty of 
 speech to the glory of God, and the good of your fellow 
 men ? Have the praises of the Most High ever been 
 on your tongue, have you declared his goodness, 
 and done all that in you lay, to recommend the 
 religion of the cross, and persuade all men to become 
 holy 1 Let conscience speak — what is its testimony 
 on this point? Do not forget that, ^' if your heart 
 cojidemns you, God is greater than your heart, and 
 knoweth all things." If you have not profaned the 
 Sabbath by worldly business, by travelling, by visit- 
 ing, by idle conversation, by vain and unprofitable 
 thoughts, have you kept it holy ? Has the whole day 
 been filled up 
 
 " With thoughts of God, and things divine ?" 
 
110 THE SINNER MUST 
 
 Have those parts of your Sabbaths which were not 
 occupied with the devotions of the sanctuary, been 
 spent in prayer, in pious reading, and devout and 
 holy meditation ? And did you relish and take great 
 delight in these holy exercises, regarding them as 
 sweet foretastes of the heavenly rest ? Let conscience 
 speak — v/hat is its testimony on this point? If a 
 parent, have you set before your children a good and 
 holy example? Have you daily gathered them 
 around the family altar, and prayed with them, and 
 for them ? Have you taught them to fear, and love, 
 and obey God ? Have you told them in tones of melt- 
 ing kindness of the stupendous mercies of redemption, 
 and of the boundless love of Christ? Have you ever 
 given them so much religious instruction, that, if they 
 had instruction from no other quarter, their feet would 
 be guided to the paradise of God ? Have you done 
 your duty here ? Let conscience speak — what is its 
 testimony on this point ? 
 
 If you have never spoken disrespectfully to your 
 parents — never openly disobeyed them — never har- 
 bored a feeling that was wrong towards them, have 
 you paid them all the honour which the divine law 
 requires? Have you invariably manifested all that 
 kindness and affection towards them which was their 
 due, and sought, by every means in your power, to 
 show some grateful returns for all their tender and 
 unwearied solicitude for you ? Are there no bitter 
 recollections connected w^ith your neglect of duty to 
 them ? Let conscience speak — what is its testimony 
 upon this point ? 
 
 If you have never wronged your neighbour in 
 thought, word, or deed — if you have never defrauded 
 
BE CONVINCED OF SIN. Ill 
 
 him — ^never calumniated liim — never spoken evil of 
 him — never cherished a feeling of hatred towards 
 him, or wished him evil — never rejoiced when evil 
 befel him, or grieved when prosperity attended him, 
 have you always, and in all things, '' done unto him as 
 you would that he should do unto you?" Have you 
 invariably sought to do good to all around )^ou? 
 Have you exerted yourself to the utmost extent of 
 your ability to increase human happiness — to stay the 
 waves of sin, and extend righteousness? Oh, con- 
 science! thou witness for God, now bear thy testimony ^ 
 as thou wilt in the tremendous day, when this sinner 
 shall stand at the bar of Christ ! Has he never neg- 
 lected, never omitted a single duty ? Has he from 
 the very first, and always, come up fully to every 
 requirement of the divine law? Conscience, what 
 sayest thou ? Tell me, unconverted friend, what is 
 the response of that " still small voice " in thy bosom ? 
 I ask, would not your tongue falter, were you to pre- 
 sume, here in the presence of a heart-searching God, 
 to claim for yourself sinless obedience to the divine 
 law ? Do you not know, in your own heart, that you 
 have fallen short of that high and holy standard, 
 times without number? ^' How, then, canst thou 
 say, I am not polluted?" 
 
 2. Again: The law has prohibitions as well as 
 precepts. Will your conduct, when tried by these, 
 be approved before God ? Are there no sins of com- 
 mission set down against you in the book of everlasting 
 remembrance ? Have you never done anything which 
 the law of God forbids ? What does conscience say 
 to this question? Cannot even your fellow- men bear 
 
112 THE SINNER MUST 
 
 testimony against you on this point? Have you passed 
 so sinless through the work! that no tongue can tell of 
 your open violations of the divine law 1 Can you 
 stand up here to-night, and declare that your outward 
 conduct has been such, that no human being can say 
 that you have broken the law of God'? Will not some 
 of your fellow-men, in the day of judgment, rise up 
 to bear witness against you'? Have you never dis- 
 obeyed your parents 1 Have you never been unkind 
 to your friends '? Have you never wronged any of 
 your fellow-beings 1 Have you never swerved from 
 the truth — never prevaricated — never slandered your 
 neighbour ? Have you never taken God's name in 
 vain — never violated the Sabbath 1 Have you never 
 been guilty of impure and unchaste conduct 1 Can 
 you stand up here now, and challenge the whole 
 world to produce evidence of any of these things 
 against you 1 If not, '' How canst thou say, I am not 
 polluted 1" 
 
 But even if, in the eye of the world, no stain rested 
 upon your character, would you dare to make this 
 appeal to the all-seeing God, in reference to your past 
 conduct] Are there no scenes, in which you have 
 been an actor, which you would not for worlds have 
 exposed 1 Were an omniscient Being now standing in 
 this congregation, and about to reveal all that you have 
 ever done — about to lay open those secret and care- 
 fully concealed parts of your history, that you have 
 not breathed to your nearest friends, could you hold 
 up your head and listen to the recital ? Would not 
 your countenance be mantled with color deep as 
 crimson dye? 
 
 My friend, there is an omniscient eye looking on 
 
BE CONVINCED OF SIN. 113 
 
 you ! The great and dreadful God of heaven is here! 
 See his law standing before you with all its high 
 requirements, and hear him proclaiming to you, 
 '' Though thou wash thee with nitre, and take thee 
 much scap, yet thine iniquity is marked before me. 
 How canst thou say, I am not polluted .?" 
 
 Unconverted friend, let me be honest in this matter. 
 Let us look at the truth as it is. If we were to proceed 
 no farther — if God were to sit in judgment upon your 
 soul merely in reference to your external conduct, 
 would you dare to face him at his tribunal % Would 
 you dare to stand up before him and say, '' I am 
 not polluted ? No, no. Conscience tells you that 
 you would stand there trembling and condemned — 
 that your sins would rise up around you in countless 
 numbers, to testify to the justice of that sentence 
 which would consign you to everlasting banishment 
 from the presence of God. But the grand fountain of 
 depravity is the heart. When this comes to be laid 
 open, and all its secret workings exposed, there is 
 not a man here — there is not a man in the universe 
 that will presume to say, " I am not polluted.^ ^ And 
 if polluted, my hearer, how can j'ou be admitted into 
 heaven — how can you come into the presence of God 
 — hoAV can you be happy in his presence, unless you 
 are cleansed and made holy'? If you are under the 
 curse of God's violated law, how can you expect to 
 escape the awful penalt}^, and go up and walk in the 
 light of his countenance ? Oh, you must see and feel 
 your sinfulness, and go to the fountain opened for sin 
 and uncleanness, or lie down for ever under the 
 dreadful wrath of God ! 
 
114 THE SINNER MUST 
 
 I purpose next Sunday evening, to direct your 
 attention to the evidences of human sinfuhiess, as 
 evinced by the moral anatom}^ of the heart. 
 
 I must now draw these remarks to a close. Have I led 
 any one to have a more just and adequate idea of their 
 state and standing in the sight of God ] There is no 
 one thing that more strikingly proves the truth of God^s 
 word than the blindness of unconverted men. Though 
 a flood of divine light is poured around their footsteps, 
 they will not open their eyes to behold their guilt and 
 danger. My only hope is that the Spirit of God will 
 be poured out here so powerfully, that in spite of all 
 their resistance, dying sinners may be forced to see 
 the truth and call on God for mercy. Often have I 
 seen those, who entertained the most self-complacent 
 views of their own character, led to change their minds 
 altogether in relation to themselves. 
 
 A striking instance of this now occurs to me : I was 
 thrown into the society of an individual, who evi- 
 dently possessed strong and masculine powers of in- 
 tellect, and passed in the world for a person of great 
 intelligence, and high moral worth. It was very 
 obvious, however, after a very brief acquaintance, that 
 this man was proud of his own moral excellences. 
 He gloried in his own righteousness. Indeed, he dis- 
 tinctly said to me : '^ I love religion, because it sus- 
 tains morality. I have ever sought to do my duty ; 
 and I have, thank God, a conscience void of offence. 
 If I thought I could perform my duty any better by 
 becoming a professor of religion, I should be very 
 willing to become one." This was his view of the 
 matter. It was abundantly evident that he had no 
 
BE CONVINCED OF SIN. 115 
 
 idea of his own sinfulness, or his need of a Saviour, 
 But observe : this man attended upon a preached gos- 
 pel. The Spirit of the living God was there present ; 
 only a few weeks elapsed after this conversation before 
 the truth broke in upon his mind. With all his sup- 
 posed righteousness, he now saw himself a condemned 
 sinner, in the hands of an angry God. So changed 
 were his views in relation to himself— so utterly sin- 
 ful did he now appear in his own eyes, that he could 
 scarcely be persuaded that even the infnite mercy of 
 God could reach his case — that there could be any 
 salvation for one who was so vile and hell-deserving 
 as he was. 
 
 How well it will be, dear friends, to make this dis- 
 covery as to our real character before it is for ever too 
 late to be benefited by the discovery ! This is not 
 always the case. Some men die as stupid and as 
 ignorant of their awful sinfulness in the sight of God, 
 as they have lived. Oh, what a tremendous scene 
 opens upon them in eternity ! Others continue to keep 
 their eyes closed, till they lie stretched on a dying bed, 
 and then the truth flashes in upon them in a moment. 
 A few years since, a case of this kind was related to 
 me by a friend, under Avhose own eye it happened : 
 One who had lived so as to gain the general esteem 
 of his neighbours, and who had reached a good old age, 
 was at length laid on the bed of death. The thought 
 of going into the unveiled presence of God, to be tried 
 for his soul, awoke him from his spiritual slumbers. 
 He sent for his pastor, and upon his arrival, said to 
 him : " Why have you not plainly told me of my guilt, 
 and laid before me my danger ?" The pastor replied : 
 ^' I have repeatedly in the pulpit, yea, constantly pro- 
 
116 THE SINNER MUST 
 
 claimed the guilt and danger of all unconverted men." 
 '' But,^^ said this awakened and dying sinner, '^ I al- 
 ways thought that you were speaking to others. JYow 
 I feel that I am the man : and 7iow it is too late ! Oh, 
 what a load of guilt is now on my soul. Three score 
 years and ten have I lived, and neglected God all the 
 time ! I used to think I was ready and prepared to 
 meet him : but I did not then see the exceeding 
 wickedness of my heart, and now it is too late. Oh, 
 if I could live only one week — only one week — how 
 would I luork to save my soul. But I cannot do it — 
 I cannot do it — I am lost, for I feel that even now I 
 am dying !" It was indeed so ! The ghastly hue of 
 death sat upon his countenance, and though his pas- 
 tor sought to direct him to Christ, no comfort dawned 
 upon this aged sinner. In the midst of his distracting 
 fears and bitter anguish, the string of life broke 
 asunder, and his soul was hurried away to the judg- 
 ment bar to hear the sentence that sealed its everlast- 
 ing doom. 
 
 I will only add, will it not be better to see and feel 
 our malady, while we still dwell in ImmanuePs land, 
 and while a voice is still coming upon our ear saying, 
 '' there is balm in Gilead, and a physician there," 
 rather than wait and make the discovery just as the 
 iron gates of despair are closing upon us for ever. One 
 thing is certain, that he who does not see and deplore 
 his guilt here, will see and deplore it through the waste- 
 less ages of eternity. 
 
 My dying hearer, then come to the light. See that 
 you are polluted. Neither deny, nor attempt to con- 
 
BE CONVINCED OF SIN. 117 
 
 ceal 3^0111' exceeding sinfulness : but come to the foun- 
 tain of Immanuel's blood, and wash and be clean. 
 This you cannot do as long as you remain unconverted. 
 Do not forget that while you continue in this state, 
 you are under wrath and condemnation. 
 
DISCOURSE VI. 
 
 THE SINFULNESS OF AN UNCONVERTED STATE. 
 " How canst thou say I am not polluted ?" — Jer. ii. 23. 
 
 In the last Discourse we saw that the text called 
 our attention to a great controversy pending between 
 Jehovah and impenitent sinners. He had brought a 
 charge of unmeasured depravity against them, to 
 which they refused to plead guilty. To convict them 
 out of their own mouths, he invited them to testify 
 against him, to show, if they could, any defect in his 
 government, any unkindness in his dealings, any 
 injustice in his laws. The result of an examination 
 of the government under which they were living, and 
 of the laws appointed to regulate their conduct was, 
 and in every case will be, to fasten upon the mind a 
 conviction of the benevolence of that government, of 
 the rectitude of those laws, and of the goodness, and 
 wisdom, and holiness of the divine Being from whom 
 they proceeded. 
 
 But these laws have been broken, and the authority 
 of this divine Being contemptuously trodden under 
 foot by every sinner, and they who refuse to turn 
 from their sins, still continue to trample on God's law, 
 
THE SINFULNESS OF AN UNCONVERTED STATE. 119 
 
 and to set his authority at defiance ; and hence, He 
 appeals to them in tlie language of the text — " How 
 canst thou say I am not polluted V We attempted to 
 show last Sunday evening the awful guilt, and 
 exceeding sinfulness of every one who continued in 
 an unconverted state. And we do think it was made 
 evident, that a comparison of our conduct with the 
 high and holy law of God, entirely sustained the 
 charge preferred against us, and clearly showed that 
 '•'• every mouth will be stopped, and all the world be- 
 come guilty before God." We were then principally 
 occupied in contemplating overt acts of sin, either of 
 omission or commission. But these by no means con- 
 stitute the largest class of offences against God. The 
 heart is the grand fountain from which all this 
 evil floAVs. There^ within^ concealed from every eye, 
 but the all-seeing eye of God, are sin and depravity 
 enough to desolate the universe. Oh, what cham- 
 bers of imagery are there ! That fearful sight which 
 the Prophet saw in the sanctuary, when he beheld 
 every form of creeping things and abominable beasts, 
 portrayed upon the wall round about, gives to us an 
 exact idea of the unregenerate human heart. If the 
 tongue, unrestrained by divine grace, is '' a world of 
 iniquity,^' what must the unsanctified heart be, from 
 Avhence it draws all its evil, its fuel and its fires'? Is 
 it not, in the language of St. James, that " helP' 
 which sets the tongue on fire ? Well may it be said 
 that, '^ The heart is deceitful above all things, and 
 desperately ivicked.^^ This is God's own testimony 
 — " the heart is desperately wicked.^' 
 
 The Lord does not say this of the profligate and 
 abandoned alone, but of every human creature. And 
 
120 THE SINFULNESS OF 
 
 I desire to have it distinctly understood, that the 
 argument we are conducting to prove the awful guilt 
 and exceeding sinfulness of every one who lives in an 
 unconverted state, applies not simply to the immoral 
 and openly vicious, but to the most amiable and lovely 
 character on this globe, if the heart of that individual 
 has not been renewed by divine grace. 
 
 I stand on the high vantage ground of divine truth, 
 when I affirm of such an one, that with all those 
 adornments of external virtue — with all that kindness 
 and gentleness and sweetness of temper, '^ the carnal 
 mind is there ^ which is enmity against God." Yea, 
 that that heart, in the eye of infinite purity, is '^ desper- 
 ately wicked. ^"^ Let us look at this subject for a mo- 
 ment. That the heart is desperately wicked can be 
 shown from the state of its affections, and from the 
 stream of iniquity that is continually flowing from it. 
 
 1. The state of its affections. The Scriptures assure 
 us, '' that the heart of the sons of men is fully set in 
 them to do evil." The affections are withdrawn from 
 God, and fixed in love and strong attachment upon 
 what he abhors. The habitual desires of the heart 
 are after those things which are exceedingly offensive 
 to God. All the acts of sin which unconverted men 
 commit are not half so offensive to God, as the state 
 of their affections. They cherish in their bosoms a 
 fixed dislike and opposition to the requirements of 
 God's law. They will not bow to His authority, but 
 are fully resolved to go on and rebel more and more. 
 '' The carnal, or unrenewed mind, is enmity against 
 God, not subject to his law, neither indeed can be." 
 It is the state of the sinner^ s heart, which marks him as 
 infinitely polluted in the eye of God. His sins merely 
 
AN UNCONVERTED STATE. 121 
 
 show what the state of his heart is. I will endeavour 
 to illustrate this idea. 
 
 You have a clerk, with whom you entrust your 
 business, and who, unbeknown to you, purloins a small 
 sum eacli week from moneys that come into his hands. 
 You have a large business and can spare it perfectly 
 well, and, but for an accidental detection, would 
 never have known it. But after this detection, would 
 you be willing to go on, and leave your business in 
 his hands ? No : you might not care so much for the 
 amount of which you have been robbed, but this act 
 of petty pilfering has revealed to you the character of 
 this man. It has shown you that he is destitute of 
 honesty — that he only wants the opportunity, and the 
 prospect of concealment, and there is no sum so large 
 that he would not la}'' his grasp upon it. This act 
 has let )^ou into the state of his heart, and convinced 
 you that he is a corrupt and unprincipled man. In 
 like manner the least sin committed against God 
 knowingly and intentionally, shows the state of the 
 sinner's heart. A man may regard the violation of 
 the Sabbath, or the neglect of prayer, as a trifling 
 matter ; but this infraction of the divine law shows 
 what the state of that man's heart is. It shows that 
 he has no respect for the authority of God, and that 
 there is no sin that he would not commit if the temp- 
 tation were sufiiciently great. 
 
 If you had a son whom you had nurtured and 
 brought up, and that son had no affection for you, 
 but felt so embittered against you that he had mingled 
 poison with your food, how would you feel if you lay 
 dying under the influence of this poison? With what 
 an eye would you look upon this child, as he stood bv 
 6 
 
122 THE SINFULNESS OF 
 
 your bed 1 Oh, if he were penitent, if the tear trickled 
 down his cheek, and you saw the evidences of re- 
 turning affection gushing forth, you could forgive him 
 all. But if he stood there unmoved, cherishing the 
 same parricidal feelings — ready, should medical skill 
 arrest the fatal poison, to plot your death in some 
 other way, would not the state of his heart, his pres- 
 ent feelings, more affect you than all he had done 1 
 In the same manner, the state of the sinner's feel- 
 ings and heart presents a most affecting view of his 
 exceeding sinfulness. After all his sins, he continues 
 unchanged. He is not sorry that he has offended 
 God, but he is ready to go on and sin more and more. 
 Does not this clearly show that his hea7't is desperately 
 ivicked ? 
 
 2. Again. This is also proved by the stream of 
 iniquity that is continually flowing from the sinner's 
 heart. We have seen what this stream is, when it 
 reaches that point where it spreads out into visible 
 and overt acts. But here it puts on a thousand false 
 semblances, and often appears w^hat it is not. We 
 must go nearer to the fountain to know what the 
 stream is. We must lay open the human heart, and 
 see its moral anatomy ; we must penetrate into its 
 chambers of secret thought, observe its hidden work- 
 ings, and all its varied moral movements, before we 
 can see the full, emphatic meaning of that divine as- 
 severation, which declares that it is desperately wicked. 
 Let the divine law be applied to the thoughts, pur- 
 poses, and desires of the heart, and the result will 
 show whether that heart is desperately wicked — 
 whether unconverted men are polluted or not. Will 
 you allow me, then, to hold up this perfect rule, and 
 
AN UNCONVERTED STATE. 123 
 
 apply it to each one of you? And may the Holy 
 Spirit, as I proceed, shed illumination into the dark 
 chambers of every unregcnerate heart ! ! 
 
 As to open violations of the law, you may be com- 
 paratively blameless; but how is it with your thoughts 
 and desires ? Let us recur to the first and highest 
 requirement in the statute book of Jehovah, '^ Thou 
 shalt love the Lord thy God with all thy heart. ^^ Have 
 you ever thus loved God ? Have you not valued the 
 merest trifles more than Jehovah ? Have you not 
 thought more of fashion, and dress, and money, than 
 of the favour of God ? Have you not loved Him less 
 than your friends — less than your property-^less than 
 your worldly pleasures? Then every day, every 
 hour, and every moment since you became a moral 
 agent, you have broken the first and highest law of 
 God! What a stream of iniquity has been flowing 
 from this point ! Consider your very best actions. 
 You have sometimes attempted to pray. Am I mis- 
 taken ? If I am, there is no need of my attempting 
 to prove that j^ou have a desperately wicked heart. If 
 when your best friend — your constant benefactor — the 
 Being from whom you have received all your mer- 
 cies, daily condescends to hold intercourse with you, 
 invites you to come into his presence, and by his high 
 and holy authority, says, " thou shalt worship the 
 Lord thy God " — you have never yet worshipped 
 him — never spoken to him — never held converse with 
 him ; what further evidence is necessary to show that 
 your heart is utterly turned aw^ay from God and good- 
 ness ? If you have ever attempted to- pray, how did 
 you perform this duty ? Were all your thoughts on 
 God ? Did the glory of His perfections fill and fire 
 
124 THE SINFULNESS OF 
 
 your soul ? Did your heart burn with divine love, 
 and all the powers of your mind become absorbed in 
 the contemplation of the divine excellence ? Were 
 the glow^ing sentiments of your heart, then, "Whoin 
 have I in heaven but thee — and there is none upon earth 
 that I desire y in co7nparison with thee ?" Were these 
 your feelings ? Or was not your heart cold, and your 
 thoughts w^anderingto the ends of the earth? When 
 in the very act and attitude of prayer, have you not 
 been thinking about your business — about making 
 money — about political movements — about literary 
 pursuits — about pleasure — about anything but God 1 
 If, then, in the very best action wdiich you ever under- 
 took to perform, you have done it w^ith such feelings 
 of heart as to insult the high majesty of heaven, must 
 you not have a wdcked heart, and how can you say I 
 am not polluted ? 
 
 Unconverted friend, stand up before the pure and 
 holy law of God, and look at yourself in this divine 
 mirror, and you will soon exclaim Avith the prophet, 
 in reference to yourself, '' The whole head is sick, 
 and the wiiole heart faint. From the sole of the foot 
 even unto the head, there is no soundness in it; but 
 wounds and bruises, and putrifying sores." 
 
 Is it not a fact that you have spent the greater part 
 of life without considering what you did, or caring 
 whether you did it well, or ill ? Oh, Avhat a stream 
 of sin, in the form of purposes and desires, has rolled 
 from your heart ! In looking back you can now see 
 that many of those desires were wrong. But how 
 many there are that pass you, like the motes that play 
 upon the sun-beam, and elude all your endeavours to 
 examine or pursue them ! There are ten thousand 
 
AN UNCONVERTED STATE. 125 
 
 times ten thousand evil purposes which have once 
 heen in your mind, that you have now entirely for- 
 gotten. How often has pride risen up there ! What 
 vain and foolish desires have been cherished ! What 
 feelings of hatred, of malevolence, of envy, of lust, 
 have been there ! What unchaste, impure, and 
 unholy thoughts ! Oh, you would not disclose for 
 worlds, to your best friend, what has passed through 
 your mind ! And yet, God has seen it all, and know^s 
 it all ! Yes, all those secret sins of the heart are writ- 
 ten down in the book of His remembrance — a book, 
 which will one day be opened, and out of which you 
 will be judged ! 
 
 Unconverted hearer, no\v look at yourself, and see 
 how you appear in the eye of God ! Are you disposed 
 to gather around you the good deeds which you have 
 done, to set off against these ? Why, though you had 
 performed ten thousand deeds of angelic purity, they 
 could not silence the voice of these sins, that are cry- 
 ing to heaven for vengeance ! But where are your 
 good deeds ? W^rite them all down before you — look 
 at them. The great question is, will God approve of 
 them '? The motive from which tliey were done must 
 determine that. He looks upon the heart, not upon 
 the outward appearance. From the list of your good 
 deeds, therefore, you will have to remove all that 
 were done simply to please yourself or others ; all that 
 were done from a regard to the opinion of the world, 
 or from motives of self-aggrandizement ; all that were 
 done to raise yourself, or to gain applause ; all that 
 were done from the fear of punishment, or to purchase 
 future happiness. Having removed these, how many 
 do you think would remain] In this whole list, how 
 
126 THE SINFULNESS OF 
 
 many would be found upon which there was no 
 blemishj nor stain — which proceeded purely/rom love 
 to God, and were entirely holy and sinless 1 How 
 many such would be found 1 Not one — not one ! 
 There is not a single act in your life, when measured 
 by the high and holy law of God, that would not be 
 found sinful. You have never done one single thing 
 in all your life, that comes up fully to the require- 
 ments of the divine law. Every desire of your heart, 
 every purpose of your mind, every affection of your 
 soul, however good it was, when weighed in the 
 scales of infinite rectitude, Avill be found wanting. 
 You have, therefore, done nothing but sin all your 
 life. And how, then, I ask, in the name of all that 
 is high and holy, can you say, '' I am not polluted /^^ 
 
 I wish to be understood as making this appeal to 
 every unconverted person in this assembly. There 
 may be here, this evening, some who have been 
 grossly immoral ; there may be here, some who are 
 profane swearers, sabbath-breakers, gamblers, drunk- 
 ards, whore-mongers, and adulterers. God knows 
 who they are, and he has sworn that such shall not 
 enter the kingdom of heaven ! If they do not repent, 
 and flee from the wrath which their vile abominations 
 have stirred up, as the Lord liveth, they Avill quickly 
 be in the bottomless pit ! 
 
 But I am not now speaking particularly to such. 
 God bids me lay the charge of infinite guilt at the 
 door of every unconverted person in this audience. 
 
 My unconverted hearer may be a literary man, de- 
 voted to one of the learned professions ; he may have 
 cultivated his intellectual faculties and elevated them 
 to a high point of improvement, for the good of his 
 
AN UNCONVERTED STATE. 137 
 
 race. His mind may have no sympathy with the 
 empty vanities and idle frivolities with which he is 
 surrounded. His affections may have no tendency to 
 descend, and fasten upon the low and grovelling 
 pleasures of sense. He may breathe in the pure at- 
 mosphere of intellectual existence, and find employ- 
 ment for all his elevated powers in exploring the 
 fields of useful knowledge. And yet, if his heart has 
 not been changed — if he haus not been created anew 
 in Christ Jesus, when he comes to stand by the side 
 of God's holy law, it will be seen that he is a rebel 
 against heaven — polluted^ and covered over with 
 crimson guilt. 
 
 My unconverted hearer may be a most estimable 
 citizen. He may be the kind husband, affectionate 
 father. Uprightness and honesty may characterize 
 his dealings ; he may be forward in the promotion of 
 every scheme which has for its object the moral and 
 religious improvement of his species. His whole ex- 
 ternal conduct may wear the aspect of spotless virtue. 
 Yet if his heart has not been changed and purified, 
 and brought into entire submission to Jehovah — if a 
 new principle of divine life has not been lodged there 
 by the power of the Holy Ghost, when tried by God's 
 high and holy law, there will be found a load of guilt 
 upon his soul which will sink him down to the depths 
 of perdition ! 
 
 My unconverted hearer may be a lovely female — 
 the charm and ornament of every circle in which she 
 moves. Maternal solicitude may have eagerly sought 
 to instil into her heart every principle of virtue, and 
 to spread over her character every winning grace. 
 All that is sweet and amiable in temper, kind and 
 
128 THE SINFULNESS OF 
 
 condescending in manners, gentle and attractive in 
 virtue, may have been most assiduously wrought into 
 her character, and thrown over her whole demeanor. 
 And yet, if there has not been a radical change in her 
 heart by the power of the Holy Ghost, if she has not 
 repented truly of her sins, if she has not been con- 
 verted and made a child of God by spiritual regenera- 
 tion ; if she does not now stand sheltered beneath the 
 wings of covenanted mercy, if her soul has not been 
 sprinkled with the atoning blood of Jesus, w^ith all 
 the graces and virtues that adorn her character, there 
 will be found beneath this external covering such 
 stains of guilt, such rebellion against God, such oppo- 
 sition to his law, as will draw down upon her its ever- 
 lasting curse ! 
 
 Unconverted hearer, whoever thou art, a mountain 
 of guilt is on thy soul ! Look at the pure and perfect, 
 the high and holy law of God, and see if it be not so. 
 Oh, that you felt the weight of the load you carry ! 
 You w^ill feel it one day ! It may press you down 
 amid consuming fires ybr ever, 
 
 God in this, his great controversy, has been plead- 
 ing with you to-night. He has shown you, that your 
 heart was desperately wicked^ and your whole soul 
 polluted in his sight. What reply have you to make ? 
 What reason have you to assign why the Jaw should 
 not take its course 1 What can you do ? You are con- 
 demned, altogether condemned. You have no Christ 
 — no refuge to which you can flee. You must go to 
 the judgment bar, and be tried by that law which pro- 
 claims, '' The soul that sinneth it shall die.^' . 
 
 Jehovah from highest heaven, looking down upon 
 earth, declares, '' There is none that doeth good, no 
 
AN UNCONVERTED STATE. 129 
 
 not one." The law responds, '^ Cursed be every one 
 that sinneth against God." " Let wrath come upon 
 them, and let them go down quick into hell, for I have 
 seen iniquity in them all. " Your conscience instantly 
 replies, " I am one of that wretched number polluted 
 in the eye of heaven, and doomed to darkness and 
 death." 
 
 My dear hearer, I would not have you think, for a 
 moment, that in all this attempt to convince you of 
 your sinfulness and moral pollution, I have forgotten 
 that the same arguments that prove your guilt, are 
 equally valid against myself. No : nor have I forgot- 
 ten that I was once as blind to my guilt as you are ! 
 I can never be thankful enough to God that my eyes 
 were opened to see the pollution of my unregenerate 
 soul. If saved from that pollution, it is only through 
 grace. I feel that there is nothing between me and 
 an eternal hell, but the blood of the Lamb. I expect 
 to enter heaven in no other character than as a par- 
 doned criminal. I would say to all you whom I have 
 been trying to convince of your sinfulness, — I stand on 
 the same ground with you. I have heard, yea, I 
 know, that there is " Balm in Gilead, and a physician 
 there." I would fain lead you to that Great Physi- 
 cian, whose healing power I have felt. I would per- 
 suade you to wash in the fountain of LnmanuePs blood 
 and be clean, that you may go along with me to the 
 celestial city, and be for ever happy with God. This 
 is the sole reason why I have spoken to you so plainly 
 to-night. I know that you will never go to that great 
 physician, that you will never seek to be cleansed in 
 the fountain of a Saviour's blood, till you see and feel 
 6^ 
 
130 THE SINFULNESS OF 
 
 your guilt. Let the law then be applied to your con- 
 duct, and the workings of your heart bring to you a 
 knowledge of your exceeding sinfulness. Let me, be- 
 fore I bring this discourse to a conclusion, direct your 
 attention to some of the aggravations, under which 
 your sins have been committed. 
 
 (1.) The first consideration I would suggest, is de- 
 rived from the character of sin. Sin is the transgression 
 of the law. The law, as we* have already seen, is a 
 transcript of the divine mind — a disclosure of the divine 
 will in reference to us. Obedience to the law, there- 
 fore, is a compliance with the express wishes of God. 
 Whatever the divine Being wills, must necessarily tend 
 to his own glory, and the happiness of all created in- 
 telligences. To sin, to violate the law of God, there- 
 fore, is to act in opposition to His will ; and, conse- 
 quently, is nothing short of a direct effort to rob Jeho- 
 vah of his glory, and to destroy the happiness of the 
 whole intelligent creation. 
 
 How peculiarly aggravated, then, must your con- 
 duct appear in the eye of God, when 3^ou consider that 
 you have done nothing all your life long but sin ; and 
 that in thus sinning you have done all that you could 
 to subvert the throne of God — to strip him of his eter- 
 nal glory, and to pour misery and desolation over the 
 universe ; and that if all intelligent beings had done 
 as you have done, heaven would have been desolated, 
 God would have had no worshippers ; instead of the 
 harps of glory, the wailings of wo would have been 
 heard around the throne, and the whole universe 
 would have been converted into one boundless Hell ! 
 
 (2.) Another aggravation connected with your 
 career of sin, is, that all the violations of the divine 
 
AN UNCONVERTED STATE. 131 
 
 law, of which yon have heen guihy, lop.re voluntary 
 acts. You have cast the precepts of the Most High 
 behind you, and trampled upon his holy law know- 
 ingly and intentionally. You chose to break the law 
 of God. You did it voluntarily. You have from pre- 
 ference walked in the way of trangression. There is 
 not a sin which memory now calls up before you, that 
 you might not have avoided. If you could not have 
 avoided it, you would now feel no compunction — no 
 remorse. You deliberately chose the path of trans- 
 gression. Notwithstanding the everlasting God had 
 laid down his commands, and threatened to pour upon 
 you the thunder of his terrible wrath if you disobeyed , 
 you paid no attention to his command or threat, but, 
 in direct defiance of Him, put your hand to the ac- 
 cursed thing — not once^ or tioice^ but a thousand times, 
 every hour. You still continue to do it. You sit here 
 before God to-night in the midst of your sins, a volun- 
 tary transgressor ! '^ How then canst thou say I am 
 not polluted'?" 
 
 (3.) Another aggravation under which your sins 
 have been committed, is that you have broken God's 
 law in the midst of light and knowledge. You 
 have had abundant knowledge to direct you. You 
 ^' were born in Immanuel's land ; and God hath 
 written to you the great things of his law. You have 
 known to do good, and have not done it." Your cradle 
 song was one of Zion's hymns. The mother that 
 bore and nursed you, told you when you sat upon her 
 knee, of Jesus and eternal life. From your earliest 
 infancy you have enjoyed the most abundant oppor- 
 tunities, both in public and private, of instruction in 
 divine things. With you, it has been line upon line, 
 
132 THE SINFULNESS OF 
 
 and precept upon precept. The word of God has been 
 in your hands, and the voice of parents and pastors 
 continually in your ear. The exhibitions of divine 
 truth, which every returning Sabbath has brought to 
 your notice, have been like a voice continually behind 
 you, saying, ''' this is the way, walk ye in it.'^ There 
 has been pointed out to you ten thousand times, the 
 narrow path that leadeth unto life, but you have not 
 walked therein. 
 
 (4.) Another aggravation is, that you have continued 
 to sin, under solemn vows and promises of amend- 
 ment. Most probably j^ou have several times been 
 awakened, and resolved to turn to God. But when 
 you again stepped into the world, its allurements 
 again came before you, and you turned back to pur- 
 sue your old courses. Or, perhaps, you were laid 
 upon a bed of sickness and brought to the border of 
 the grave. As you lay there, weak, languid and almost 
 lifeless, you looked up to the Lord and solemnly pro- 
 mised Him, that if He would raise you up, and restore 
 you to health, you would immediately enter upon his 
 service. But as soon as the glow of health again sat 
 upon your cheek, and you were again able to mingle 
 in the scenes and engagements of life, you returned 
 to your sins — your vows were forgotten ; yea, God 
 and all his mercy were forgotten and despised. 
 
 (5.) Another aggravation to be noticed is, that you 
 have sinned against the remonstrances of conscience, 
 and the strivings of God's Holy Spirit. Consult the 
 records of conscience, and see if it be not so. Ah ! 
 Avhen your lips have been justifying yourself — when 
 you have been speaking lightly of some solemn ser- 
 mon that you have heard — when you have been try- 
 
AN UNCONVERTED STATE. 133 
 
 ing to impress those around you with the idea that 
 you were entirely unconcerned, and you would go on 
 and sin, has there not been a voice, a witness within, 
 that told you, you were wrong — that you were pro- 
 voking God — that you were offending the Everlasting 
 One? 
 
 These remonstrances of conscience, when enforced 
 by the strivings of the Holy Spirit, are often very loud 
 and imperative. Oftentimes under their influence, 
 impenitent men cannot stay away from the sanctuary, 
 although, every time they visit it, they depart from 
 hearing the w^ord in a rage, because conscience, sum- 
 moned to its office, arrays before them, wdiile listening 
 to that word, their sins in all their length and breadth. 
 They are truly unhappy. Though conscience remon- 
 strates, and the Sjjirit of God bids them stop, they 
 will go on and sin. The goadings of conscience and 
 the rebukes of the Spirit often follow men into the 
 gayest scenes in which the thoughtless mingle. The 
 Rev. Mr. Doddridge declares, that he was ^' assured 
 by a gentleman of vmdoubted credit, that when he was 
 in pursuit of all the gayest sensualities of life, and was 
 reckoned one of the happiest of mankind, when he 
 has seen a dog come into the room where he was 
 among his merry companions, he has groaned in- 
 w^ardly, and said, ' 0/?, that I had been that dog ." " 
 
 Thus we see that the Spirit of God will not let the 
 sinner alone. Conscience Avill not let him alone, till 
 it is seared with a red-hot iron. This has added im- 
 measureably to your guilt, that your sins have been 
 committed while conscience has remonstrated, and 
 the Spirit of God warned and striven with you. 
 
134 THE SINFULNESS OF 
 
 (6.) And finally, I remark, as the last and highest 
 aggravation, your sins have been committed in view 
 of the greatest love and mercy that were ever exhibit- 
 ed to created beings. Oh, unconverted hearer, have 
 you not been nourished and brought up by the ever- 
 lasting God as His child ? and yet you have rebelled 
 against Him ! Did He not give you being 1 did he 
 not watch over your infant days, and protect you ten 
 thousand times, when all j'Our parents' care would 
 have been unavailing? Has he not given you ra- 
 tional powers? Has he not supplied your wants 
 every day with unwearied liberality? Has He not 
 heard your cr}^ when trouble came upon you ? Has 
 He not often rescued 3^ou from ruin, when it seemed 
 just read}^ to swallow you up ? Has He not raised 
 you oftentimes from a sick bed ? Look around upon 
 all your possessions, and say Avhat one thing have you 
 in the world which his goodness did not give you? 
 
 Added to all the other gifts which the Most High 
 has bestowed upon 5^ou, is the gift of his Son. The 
 Lord Jesus Christ was nailed to the accursed tree for 
 you. For you he groaned, and bled, and died. You 
 have been offered a free, and full, and everlasting 
 pardon. The gates of heaven have been opened, 
 and )^du have been invited and entreated to enter. In 
 view of all this mercy, and kindness, and love, and 
 goodness, you have gone on and added sin to sin. 
 You have persisted in a course of impenitence, in view 
 of Christ dying for you on the cross ; and while ten 
 thousand voices were sounding in your ear, urging 
 you to return and live. You have contemned all 
 these, rejected all the proffers of salvation, trodden 
 under foot the blood of the Son of God, and done de- 
 
AN UNCONVERTED STATE. 135 
 
 spite to the Spirit of Grace. '^ How, then, canst thou 
 say, lam not polluted?'''' 
 
 Now I entreat 3^011, look calmly at this whole sub- 
 ject. You see that the law of God is good, that it is 
 the rule of inlinite rectitude, that your actions, and 
 words, and thoughts, are to be measured by it. Bring 
 up your conduct to this liol}^ standard. Let all that 
 you have ever done be tried by it. Do you see no 
 transgressions ? or rather, do you not see more in 
 number than the sands on the sea shore? Apply the 
 divine law to the secret Avorkings of your mind. Do 
 you see no sins that have been shut up in your heart, 
 and are known only to God and yourself 1 or rather, 
 do you not see there more in number than all the 
 multitudinous waves of the ocean ? These have all 
 been committed against Almighty God, and are re- 
 garded by Him as so many distinct acts of rebellion. 
 Now, unconverted hearer, with these facts before you, 
 will you presume to talk of your innocence'? With 
 these facts before you, do you question whether it 
 would be right for God to cast you into bottomless 
 perdition ? whether, after all, you must be converted, 
 in order to be saved ? When you have never once 
 loved God as you ought, never once worshipped Him 
 as He requires, never once truly adored the infinite 
 King of heaven and earth ; when you have slighted 
 all your life long the mercy of God, and valued it no 
 more than the dirt under j^our feet, but have taken 
 encouragement from the thought of God's mercy, to 
 go on and sin more and more ; when you have done 
 nothing but sin all your days, and your heart full of 
 opposition to Jehovah has arisen a thousand times in 
 rebellion against Him, and never once cordially sub- 
 
136 THE SINFULNESS OF 
 
 mitted to Him ; yes, when you, a poor worm, a pot- 
 sherd, a broken piece of an earthen vessel, have dared 
 to find fault with God, and question his justice — can 
 you talk of your innocence ? After all this, can you 
 talk of its being hard, if God should cast you off for 
 ever ? Do you not see that you lie wholly at His 
 mercy 1 that He might let you go down to the pit and 
 all heaven would say, it was just ? 
 
 My dear friend, look at your sins, and at all the 
 aggravations that attend them ! Look at your wicked 
 heart — how full of vile and abominable passions, and 
 so hard that it cannot be touched or moved by all the 
 love and sufferings of Christ !^ Sinner! oh, sinner! 
 '^ how canst thou say, I am not polluted V Dost thou 
 feel no conviction fastening on thy soul % Thou hast 
 violated God's known law — thou hast despised and 
 abused His numberless mercies — thou hast refused to 
 listen to conscience — thou hast resisted and grieved 
 the Holy Spirit, and art still cherishing opposition to 
 the everlasting Jehovah, and does no conviction of 
 •sin cleave to thy soul ? Dost thou not yet see that 
 thou art polluted % Be assured of this, God will con- 
 vict you. 
 
 " Ghostly death will quickly come, 
 
 And drag you to his bar, 
 There to hear your awful doom. 
 
 Will fill you with despair ! 
 All your sins will round you crowd, 
 
 You shall mark their crimson dye ; 
 Each for vengeance crying loud. 
 
 And what can you reply ? 
 Though your heart were made of steel. 
 
 Your forehead lined with brass, 
 God, at length, will make you feel : 
 
 He will not let you pass." 
 
AN UNCONVERTED STATE. 137 
 
 Unconverted hearer, I have no doubt there are 
 thousands now in perdition, whose guilt never equal- 
 led thine ; and it is the greatest of all wontlcrs that 
 thou art here this evening listening to the voice of 
 mercy, and that God is still on the throne of mercy, 
 waiting to be gracious to thee. Consider, I entreat 
 you, whether you are willing to live any longer in 
 your present state, or rather, shall I not say, consider 
 whether you are willing to die in your present state 1 
 Oh, may the dreadful God of heaven keep you out of 
 perdition till you have heard the truth a little longer ! 
 Do not forget, however, that you lie entirely at His 
 mercy. If you die as you now are, heaven must 
 change its inhabitants, or you can never be admitted 
 there. 
 
DISCOURSE VII. 
 
 THE CERTAINTY OF THE UNCONVERTED SINNER's DEATH, 
 AND THE ENTIRE JUSTICE OF SUCH A DOOM. 
 
 "The wages of sin is death." — Rom. vi. 23. 
 
 There are three things which all unconverted men 
 are disposed to call in question. Thejii'st is, their 
 exceeding sinfulness. They are willing to admit that 
 they fall short of their duty in some things, but they 
 cannot see how they are great sinners. 
 
 In the two preceding discourses, it has been at- 
 tempted to prove this fact — to show that every uncon- 
 verted man in the world is awfully guilty before God, 
 polluted in every part, and lying under the just dis- 
 pleasure of Heaven. In illustrating this point, we 
 charged no more sin upon unconverted men, than the 
 Bible lays at their door ; no more than they will find 
 pressing upon their souls, when summoned to stand 
 at the bar of Christ. 
 
 The second thing to which we adverted, and which 
 unconverted men are disposed to call in question, is, 
 the certainty that sin loill he pimished with everlasting 
 death. This is one of the positions that we shall at- 
 tempt to establish this evening : " The wages of sin is 
 death,' ^ 
 
CERTAINTY OF THE UNCONVERTED SINNER's DEATH. 139 
 
 The third thing referred to, which unconverted 
 men are disposed to call in question, is, the justice of 
 God in punishing the transgressors of His laws with 
 endless death. 
 
 When the claims of the divine law are pressed upon 
 impenitent men ; when that law is held up as a mirror 
 before them, in which they are forced to see their guilt, 
 and by a view of their transgressions they are reminded 
 of the awful penalties annexed to the violated law : 
 when they see that eternal death is the certain portion 
 of the sinner, they immediately begin to try to excuse 
 themselves. They try to cast the blame of their con- 
 duct upon another ; and, if they cannot succeed in this, 
 instead of humbling themselves at the feet of Jehovah, 
 they do not hesitate to accuse him of injustice in mak- 
 ing such strict laws, and in threatening to execute 
 them with such severity. Hence another position 
 that we shall attempt to illustrate, this evening, will 
 be, the entire justice of God in condemning the un- 
 converted and finally impenitent sinner to the certain 
 and never ending torments of perdition. These are 
 awful themes on which to speak, but they are topics 
 that must be investigated — truths that must be looked 
 at, if the sinner is driven from every false refuge, to 
 Christ. May the Spirit of the living God, while we 
 speak, shed his illumination over our minds, and en- 
 able us to view these things as we shall when the 
 light of eternity has fully revealed them ! 
 
 The whole truth to be illustrated can be stated in a 
 very few words. God will punish sin with everlast- 
 ing death, and he will justly do so. The certainty 
 aiud justice of the endless punishment of unconverted 
 
140 CERTAINTY OF THE 
 
 sinners are the points upon which we are to speak. 
 ^' The Avages of sin is death." 
 
 Before I proceed to this illustration, may I be per- 
 mitted to appeal to every unconverted man in this 
 house, and ask him if, in sober and honest truth, he 
 is not convinced in his own mind, that he is a sinner 
 in the sight of a holy God. Can you, my dear friend, 
 stand up in the presence of the searcher of hearts, and 
 say — "" I am not polluted — I have a conscience void of 
 offence towards God and towards man." Ah, look 
 again. In view of the high, and strict, and unbending 
 requirements of God's holy law, compared with your 
 past conduct, and the present state of your heart, do 
 you see no leprous spots of sin on your soul ? Rather 
 do you not see, that '' from the sole of your foot even 
 unto the head there is no soundness in you, but 
 wounds and bruises and putrifying sores." Do you 
 see, when you come to look down into the depths of 
 your heart, and ascertain the motives that have ani- 
 mated and governed you, that your whole life has 
 been but one continued course of rebellion against Je- 
 hovah ; that nothing has been right in its principle 
 and end, that your entire nature is disordered, that all 
 your thoughts, and desires, and affections, and pur- 
 suits, have been alienated from God. 
 
 Just for one moment look at the law of God : see 
 what it requires, and consider how you have acted. 
 It requires you to love the Author of your being su- 
 premely, with sinless and seraphic affection ! Have 
 you ever loved him so? Have you not acted as 
 though you did not love him at all ; as though you 
 hated him, and were determined to tempt him to the 
 uttermost, and to weary out his patience 1 Consider 
 
141 
 
 your actions : have not many of them — have not all 
 of them been stained with sin ? Consider your words : 
 have not many things gone out of your lips, that were 
 offensive to God — do you remember that God will 
 bring every idle, as well as every untrue, unkind, 
 unchaste and profane word into judgment'? Con- 
 sider the state of your heart and affections. Do you 
 remember that that world within is to be laid open, 
 and that God's most righteous law is to be applied to 
 every secret desire, and thought, and purpose of your 
 heart 1 Oh, that wicked heart, what streams of ini- 
 quity have floAved from it, and what an inexhausted 
 fountain there is still there of iniquity and ojDposition 
 to God ! In view of all these facts, do you still hesitate 
 to concede that you are a sinner ? Have you never 
 broken Jehovah's law ? When you loved God the 
 most, if you have even loved him at all, did your love 
 rise to the full measure which the divine precept de- 
 mands, with all the heart and soul and strength — 
 supremely ? If not, your best moment was a moment 
 of guilt ; you have never come up to the require- 
 ments of the divine law in a single act ; you have 
 done nothing but break the law all your days ; you 
 are then, indeed, a sinnei in the sight of God. You 
 cannot disclaim this character. You are infinitely in- 
 terested, then, in the subject that is to be discussed 
 this evening — the consequence of sin, which our text 
 declares to be death. '' The ivages of sin is deathJ^ 
 
 The transgressor of God's law will be punished 
 with everlasting death. This he deserves. Perhaps 
 you are not convinced of this. Perhaps, though you 
 cannot but admit that you are a sinner in the sight of 
 God, you do not feel that you are very greatly to 
 
142 CERTAINTY OF THE 
 
 blame. Perhaps you are disposed to offer many- 
 excuses, and are ready to attempt to palliate your con- 
 duct, and to regard your violations of the divine law, 
 and your exposure to its awful penalty, rather as 
 your misfortune than as your crime. It will be our 
 object to disabuse you of this error, and to show that 
 God's justice will be entirely vindicated, in pouring- 
 out upon you '^ wrath unto the uttermost." "The 
 wages of sin is death.^^ 
 
 1. The certainty of the endless punishment of the 
 unconverted, and finally impenitent. There is in the 
 bosom of every human creature a consciousness, 
 and deep-rooted conviction, that he is an accountable 
 being, and that he cannot sin without incurring the 
 awful displeasure of Almighty God : and that displea- 
 sure once incurred, no man can tell how it is ever to be 
 turned away. Whatever men may say, they cannot 
 rid themselves of the belief, that tliere is a God above, 
 that he is looking down upon all their co7iduct, and that 
 he will one day call them to an account for the deeds done 
 in the body. 
 
 Among the most evident and easily demonstrable 
 propositions that can be presented to the human mind, 
 are the following — that this world had a Creator — that 
 that Creator still lives, and will live for ever — that he 
 governs the world and beings whom he created — that 
 we, therefore, are living under his government— that 
 this government is a moral government, since we are 
 creatures possessing a rational and moral nature, and 
 he governs things according to their nature. Every 
 government, however, must have laws to regulate the 
 conduct of those who are subject to its control. The 
 
143 
 
 divine government has laws. Those laws can never 
 be set aside, for they are founded in the nature of God. 
 They are unalterable as the character of Jehovah 
 himself. They are lioly and just and good, and can 
 never abate any of their requirements. 
 
 Now the certainty of the endless punishment of the 
 sinner, who is not converted, and sav^ed by grace, re- 
 sults from the immutable character of God's govern- 
 ment and the unalterable nature of his laws. 
 
 1. The first remark that I would offer by way of 
 illustrating this point, is, that the divine law is invari- 
 ably enforced by the sanction of penalties. " The 
 wages of sin is death.^^ 
 
 The very idea of a law without a penalty is in itself 
 absurd. No legislative enactments would be of any 
 avail, were there not some provision made for en- 
 forcing them. Should a law be passed forbidding any 
 crime, whether it were gambling, theft, highway rob- 
 bery, or murder, it would not restrain from the com- 
 mission of that crime in any degree, unless the law 
 had some penal sanction. For the legislature to say, 
 '' Thou shalt not Jdll,^- and there leave the matter, 
 would not restrain the murderer from his bloody pur- 
 pose. There must be held up to his view some ter- 
 rible punishment, as the necessary consequent of the 
 breach of that law, before the law would have any 
 force. Hence, human legislatures never enact a law 
 which is not enforced by a penalty. And can we 
 suppose that God is less wise than man 1 Will he 
 take less care to have his laws obeyed than human 
 legislatures. Open the statute book of the Almighty, 
 and you will see that the divine law is everywhere 
 enforced by high and awful sanctions. That law 
 
144 CERTAINTY OF THE 
 
 cannot be broken with impunit}^ Of this, all who 
 have any correct knowledge of the divine law, seem 
 fully conscious. There is no man that in his heart 
 thinks it safe to trample on the law of God. Every 
 one who breaks that law, knows that he is condemn- 
 ed, and that he has drawn upon him the dreadful 
 displeasure of the omnipotent One. The violated law 
 speaks forth its thunders to the conscience, and con- 
 science gives back the echo through all the recesses 
 of the soul, with deep and startling tone. Every un- 
 converted man, whose conscience is not seared as with 
 allot iron, knows, that God's law has a penalty an- 
 nexed to it, and that he stands exposed to that penalty 
 every moment. 
 
 2. I remark. Secondly, that the penalty annexed to 
 the divine law, as a sanction to enforce its obedience, 
 is most aioful and terrific. This point will be made 
 out by a very few references to Scripture. 
 
 The first text which I will adduce is this : '' The 
 soul that siimeth, it shall die.^'' This death, whatever 
 it be, is spoken of as the penalty of the law, or the 
 consequence of violating the law ; for sin is the 
 transgression of the law. 
 
 '' The soul that simieth, it shall die.^'' What is this 
 death ? It is not natural, or physical death. None 
 are exempt from this. It is appointed unto all men 
 once to die. They who embrace by faith, Christ as 
 their Saviour, and are thus shielded from the penalty 
 of the violated law, are nevertheless still subject to 
 mortality, and are as sure of going down to the grave, 
 as the most obdurate and rebellious sinner. This pas- 
 sage, therefore, does not refer to the death of the body 
 — neither does it refer to spiritual death. It is spoken 
 
UNCONVERTED SINNER'S DEATH. 145 
 
 of as a penalty, and therefore is precisely the same 
 kind of death, of which the text speaks — '' The wages 
 of sin is death."^^ Wages are something which are 
 due after the work is done. Hence the recompense 
 to the wicked is everywhere in the word of God re- 
 presented as something which is rendered after death. 
 '^ It is appointed unto men once to die, but after this 
 the judgment." '^ Fear him, which afte?' he hath 
 killed, hath power to cast into hell." ^' When a 
 righteous man turneth away from his righteousness, 
 and committeth iniquity and dieth in them, for the ini- 
 quity he hath done shall he die." Hence it is ex- 
 pressly said, that the punishment for sin is death, and 
 yet that this is to take place after natural death, or 
 the death of the body. Having continued to trans- 
 gress, and at last died without repentance — then, as 
 the penalty due to his sins, he is to die. Though 
 the sinner is condemned already, the sentence does 
 not take effect till he steps into the invisible world. 
 Hence, while he goes on sinning, the burden of wrath, 
 which will one day press him down, is constantly ac- 
 cumulating. ^'He is treasuring up unto himself 
 wrath against the day of wrath, and the revelation of 
 the righteous judgment of God." And because the 
 full wages of sin are not received until the soul is 
 summoned into the presence of God, the infliction of 
 the penalty of the divine law is called "the second 
 death.'' 
 
 This arrangement brings us to the conclusion that the 
 death spoken of in the passage adduced, and in the 
 text, is not spiritual death. For spiritual death is 
 something which follows immediately the commission 
 of sin. It is the state in which all human creatures 
 7 
 
146 CERTAINTY OF THE 
 
 are found — a state of sinfulness. The text would 
 be shorn of all force and meaning by such an exposi- 
 tion. '' The wages of sin is a state of sinfulness." 
 This would be mere unmeaning verbiage. The text 
 undertakes to describe the final, not the immediate 
 consequence of breaking the law of God. The Apos- 
 tle, having adverted to a sinful life, inquires what 
 was its fruit, and then immediately thus responds to 
 his own question : " The end of those things is death. 
 But now being made free from sin, and become ser- 
 vants to God, ye have your fruit unto holiness, and 
 the end everlasting life. For the wages of sin is death, 
 but the gift of God is eternal life, through Jesus 
 Christ our Lord." 
 
 The argument of the Apostle and the whole context, 
 therefore, show that the death here spoken of is not the 
 death of the body, nor spiritual death ^ but the infliction 
 of the Divine penalty — a death which involves the 
 happiness and powers of the soul. As natural death 
 pierces the body with anguish, and inflicts pangs of 
 unutterable distress, the Scriptures employ this image 
 to convey to us an idea of the awful misery that will 
 ultimately be felt by the unpardoned and unsaved 
 violator of God's laAv. His agonized soul will feel, 
 through all its faculties, anguish and pains indescriba- 
 ble, and dreadful as these dying agonies. 
 
 The Scriptures employ the metaphor of fire to con- 
 vey the same idea. As the body, when stretched upon 
 burning coals, feels the most tremendous and excru- 
 ciating pains, so will pains far more dreadful than 
 these seize upon the soul when it begins to feel poured 
 out upon it the penalty of God's broken law. The 
 sentence is, " Depart from me into everlasting Fire,^^ 
 
UNCONVERTED SINNER's DEATH. 147 
 
 Again : This penalty is described in the sacred 
 Scriptures as the curse and icrath of God. '' Cursed is 
 every one that continueth not in all things which are 
 written in the book of the law to do them." " The 
 wrath of God is revealed from Heaven against all un- 
 godliness and unrighteousness of men." " He that 
 believeth not the Son, shall not see life, but the wrath 
 of God abideth on him." Oh, who can live under the 
 curse and wrath of an infinite God ] Is not the penalty 
 annexed to the divine law, as a sanction to enforce its 
 obedience, most awful and terrific 1 This penalty com- 
 prises all that is fearful in death, dreadful in the curse 
 and wrath of God, terrible in tribulation and anguish, 
 or tremendous in the darkness and despair and deep 
 danmation of Hell ! This penalty, and all it compris- 
 es, hangs over Qxexy unconverted hearer in this house, 
 and there is nothing that for a single moment prevents 
 its falling, with its blighting, desolating weight, but 
 the hand of God's mercy. It must soon fall, and then 
 the sinner is lost for ever. 
 
 3. This leads me to remark. Thirdly^ that the penalty 
 annexed to the divine law, as a sanction to enforce its 
 obedience, is, ^' Eternal death /" 
 
 It has been previously remarked, that this penalty 
 is not inflicted upon the soul till the body has sunk 
 beneath the withering stroke of mortality. The wages 
 of sin is death. This death is eternal. The fires into 
 which the lost soul plunges, will burn on for ever. 
 The punishment into which the wicked shall go away 
 is everlasting punishment. 
 
 The following testimony of Scripture places this 
 awful fact beyond a doubt : ^' The wicked shall be 
 turned into hell," '' Into the fire that never shall be 
 
148 CERTAINTY OF THE 
 
 quenched — where the worm dietli not, and the fire is 
 not quenched." At the end of the world, Christ hav- 
 ing separated the wicked from the righteous, will say 
 to them, '' Depart, ye cursed, into everlasting firey 
 The finally impenitent shall be cast into a pit, " the 
 smoke of whose torment ascendeth up for ever and 
 ever.^ 
 
 In the last day, " The Lord Jesus will be revealed 
 from heaven in flaming fire taking vengeance on them 
 that know not God, and obey not the Gospel of our 
 Lord Jesus Christ, who shall be punished with ever- 
 lasting destruction from the presence of the Lord and 
 the glory of his power." When the judgment scene 
 closes, all that have not an interest in Christ, '' Shall 
 go aivay into everlasting punishment. "^^ All this figura- 
 tive language is employed to describe the penalty an- 
 nexed to a violated law. The supreme governor of 
 the universe is not a capricious Being, neither does he 
 inflict punishment in an arbitrary Avay, or under the 
 impulses of passion. The measure and the infliction 
 of the punishment are according to a fixed and pre- 
 established rule. That rule is the divine law. The 
 everlasting punishment of the wicked, therefore, is 
 just as certain as the continuance of God's government 
 and the perpetuity of his throne. Just as sure as God's 
 throne continues, the unconverted and finally impeni- 
 tent will sink down to an eternal hell ! The law has 
 only to take its course, and this is their irremediable 
 doom. The law must take its course, and the threaten- 
 ing of God must be executed, upon all those who re- 
 fuse to accept the redemption that is in Christ Jesus. 
 There is nothing more certain in all the universe than 
 
UNCONVERTED SINNER's DEATH. 149 
 
 the everlasting punishment of all those who die un- 
 converted. 
 
 2. We are, Secondly^ to consider the entire justice 
 of God in consigning the unconverted and finally im- 
 penitent to this awful doom. Having proved the fact 
 from divine testimony, could we assign no adequate 
 reasons for the divine procedure, it would become us 
 to bow in all humility and reverence to this decision, 
 and say, " Just art thou, O Lord, in all thy ways, and 
 holy in all thy works." 
 
 But our own consciences and judgments will fully 
 acquit God of all injustice in the doom which he has 
 determined for those who have trampled his authority 
 and laws in the dust. I am, therefore, the more dis- 
 posed to look at some of the reasons which show the 
 entire justice of God in the everlasting destruction of 
 the wicked, from the fact that converted men often 
 secretly flatter themselves that they shall be saved, 
 because it would be unjust in God to cast them off for 
 ever. This is one of the grand delusions of Satan; 
 a species of sophistry that has lured thousands down 
 to the pit of never-ending despair. 
 
 There is nothing which the great adversary so much 
 labors to prevent, as the awakening of a sinner to a 
 sense of his own sinfulness in the sight of God. When 
 the truth, by the power of the Holy Spirit, does break 
 in upon the mind — when conscience is summoned to 
 her office, and the soul is constrained to look inward 
 upon herself, and take a view of her numberless 
 sins — then Satan endeavours to inspire that mind with 
 the belief that the most of those sins were unavoida- 
 ble, and therefore that it would be unjust in God to 
 
150 CERTAINTY OF THE 
 
 cast the sinner down to the burning pit on account of 
 them. This view of the subject is very soothing and 
 grateful to the feelings of an impenitent sinner, who has 
 been made in a slight degree sensible of his transgres- 
 sions. Many an awakened sinner has stopped here, 
 embraced this soul-ruining delusion, and gone down 
 to an endless perdition. Now the broad position which 
 I take, is this, that every sinner deserves everlasting 
 death, and that in inflicting endless punishment upon 
 him, God only gives him his desert. 
 
 (1.) This is evident from the conviction of all en- 
 lightened minds. The very first work which the Holy 
 Spirit does, in operating savingly upon an unrenewed 
 mind, is to fasten upon the heart and conscience this 
 conviction. I never knew, I never heard of a con- 
 verted person, who, when his eyes were opened to the 
 light of divine truth, did not feel that he deserved ever- 
 lasting death — did not feel that it would be perfectly 
 right in God to cast him off for ever. Among all those 
 who are truly converted to God, there is an entire coin- 
 cidence of sentiment, a perfect uniformity of conviction 
 on this point. Can we suppose that the very first work 
 of the Holy Spirit upon the heart, is to lead all who 
 are regenerated into an error ? Or shall We not rather 
 conclude that that sentence, which under the Spirit's 
 convincing and illuminating power we are led to pro- 
 nounce upon ourselves, is in accordance with the prin- 
 ciples of eternal rectitude 1 This is the first considera- 
 tion which I wish to submit : that every truly convert- 
 ed and enlightened man feels that it would be per- 
 fectly just in God to cast him off for ever. 
 
 (2.) Secondly, I remark, that the whole work of hu- 
 man redemption proceeds upon the supposition that 
 
UNCONVERTED SINNER's DEATH. 151 
 
 man deserves endless punishment. The grand reason 
 why it was necessary for Christ to die, was, that he 
 might bear the punishment that was justly due to the 
 sinner. Observe the reason which St. Paul states 
 why God set forth his son to be a propitiation. It was 
 " to declare his righteousness for the remission of sins 
 that are past, through the forbearance of God, that he 
 might be just, and the justifier of him which believeth 
 in Jesus." Here we are told that the sinner so trul)^ 
 deserves all the wrath that hangs over him, that God 
 himself could not have continued to be just, had he 
 not poured out that wrath upon a substitute, upon 
 whom the sinner's transgressions are laid. And all 
 that ransomed throng around the Eternal's throne, 
 ascribe the whole praise and glory of their rescue to 
 the riches of infinite grace. There is not a saint in 
 glory that feels he has escaped endless death on the 
 ground of his own merit ; he. knows he has been 
 saved from the pit by the redeeming mercy of Christ. 
 This being admitted, nothing is m.ore certain than that 
 the sinner deserves everlasting death. 
 
 (3.) I remark. Thirdly, that this is evident from 
 the very nature of the law. 
 
 Sin is the transgression of the law. We have al- 
 ready shown that the penalty annexed to the divine 
 law is eternal death. He who breaks the law, there- 
 fore, deserves eternal death. We must admit this, or de- 
 clare that the law of God is not just ; which is precisely 
 equivalent to declaring that God himself is not just, 
 for the law is a transcript of the divine will and mind. 
 
 There is no alternative, if the sinner is not to blame, 
 for breaking the law of God ; if, for every single sin he 
 commits, he does not deserve the damnation of hell, 
 
152 CERTAINTY OF THE 
 
 then God's law is not just : the sinner is not living 
 under the government of a righteous Being. This is 
 the inevita]3le conclusion to which you must come. 
 But who will venture to take this ground ? Do not the 
 Scrij)tures declare that the divine law is just, and holy, 
 and good ; and that the sinner is utterly without excuse? 
 Do they not describe the sinner as a voluntary rebel 
 against the Most High ; and affirm that he deserves all 
 the punishment which the violated law threatens to 
 inflict on him ? Do they not distinctly declare that 
 so unquestionably merited is that endless misery to 
 which ever}^ transgressor is doomed, that, should God 
 fail to inflict it, unless the sinner avails himself of the 
 proffered mercy in Christ, He would cease to be a good, 
 and holy, and righteous Being ? 
 
 (4.) Again : the position that we have laid down 
 in relation to the desert of the sinner, is proved by the 
 text, "■ The wages of sin is death," This refers, not 
 onl}^ to the fact, but to the equity of the penalty an- 
 nexed to the infraction of the divine law. '' Wages^^ 
 is the pay or reward given for labor. " Death,^^ end- 
 less death, is not merely the consequence which will 
 certainly follow sin, but the reward or recompense, 
 which is due to a sinner, just as wages are due to a 
 labourer when his work is done. The sinner deserves 
 death, just as much as the labourer deserves his pay 
 when he has completed his day's work. He has no 
 more reason to complain than the labourer would have, 
 who agreed to work for certain stipulated wages. He 
 knew beforehand w^hat Vv^ould be the consequence of 
 breaking the law. He therefore tramples on the au- 
 thority of God, knowing what the issue will be. 
 
 (5.) A view of the sanctions of the divine law will 
 
153 
 
 bring us back to tbe same conclusion — tbat tbe sinner 
 deserves eternal death. These sanctions are suitable 
 and proper, whether we consider the character of the 
 Being from whom they emanate^ or of the beings whom 
 they are intended to injluence. 
 
 They are suitable as it respects the character 
 OF the Being from whom they emanate. What 
 could be more suitable to the character of an infinite 
 Being, than that he should enforce the laws he or- 
 dains with sanctions promising infinite good, and 
 threatening infinite evil 1. God will live for ever, and 
 during all His unending existence, obedience to His 
 laws will be pleasing to Him, and every act of disobe- 
 dience infinitel}^ displeasing. There never will come 
 a time when he will cease to look upon sin with utter 
 abhorrence. How can He, therefore, enforce His laws, 
 with motives that stop short of eternity ? 
 
 These sanctions are suitable and proper as it respects 
 the beings whom they are intended to influence. It is 
 suitable to the nature of an intelligent and reasoning 
 mind that it should be governed by motives — that it 
 should be ruled by laws that propose eternal good to 
 be gained, and eternal evil to be avoided — that pro- 
 mise immortal rewards and endless punishment. Im- 
 mortal intelligences cannot be governed by any 
 lower means than the hopes or fears of everlasting 
 things. If you wish to rule an immortal spirit by 
 motives, those motives must have impressed upon 
 them the image and superscription of eternal things. 
 Every one, therefore, must see that the promise of an 
 endless and inconceivable glory is not unsuitable to 
 the wisdom of God, or to the case of man. And is 
 
154 CERTAINTY OF THE 
 
 there not the same propriety in the threatening of an 
 endless and unspeakable misery 1 * 
 
 God governs angelic beings b)^ the same law that 
 he does human creatures. Some of this order of be- 
 ings ^'kept not their first estate." They fell. We 
 are told, that they have gone into everlasting fire, 
 prepared for them. If it be not unjust to punish them 
 for eve?', on what ground will any man argue, that it 
 is unjust to punish human transgressors for ever ? 
 
 (6.) Again : If sin be such a tremendous evil, that it 
 could not be pardoned, and the divine government 
 sustained, without the infinite sacrifice on Calvary — 
 if, in the view of the Judge of all the earth, it be so 
 pregnant with evil, as to render it necessary that the 
 Son of God should become incarnate, and suffer all 
 he did in the flesh, and on the cross, for its atonement, 
 is it not most manifest that he who commits sin merits 
 everlasting punishment? Oh, who that listens to the 
 dying groans of Calvary, or looks at yonder blood- 
 stained cross, where hangs in agony the bleeding 
 Lamb of God, can ever question whether sin deserves 
 endless death ? 
 
 (7.) Once more, I remark, that the very fact, that 
 God has threatened to punish the violation of his laAV 
 with eternal death, is, in itself, the highest proof that 
 the sinner deserves everlasting punishment. When 
 you read in the word of God, '' The wicked shall be 
 turned into hell," '^ They shall go away into ever- 
 lasting punishment," do you think it safe to question 
 the equity of this allotment? Will you call )^our 
 maker to the bar, and judge him by the law of your 
 
 * Baxter's Call, p. 32. 
 
UNCONVERTED SINNER's DEATH. 155 
 
 preconceived opinions'? Are you wiser, or better, or 
 more righteous than the everlasting Jehovah ? Must 
 the God of lieaven come to you to learn wisdom? 
 Must infinite holiness be corrected and set right by a 
 worm ; by a poor sinful creature that cannot keep 
 himself pure for a single hour? Where were you 
 when the Almighty made his laws, that he did not 
 call you to his counsel ? Oh, are you not a creature 
 of yesterday — one, whose breath is in his nostrils, and 
 entirely dependent on God? How rash, how pre- 
 sumptuous for such a creature to undertake to pro- 
 nounce upon the conduct of the infinitely perfect God! 
 (8.) And this leads me to remark again, that it is not 
 possible for impenitent and unconverted men to be 
 competent judges of the desert of sin. The felon ac- 
 cuses the law and judge of cruelty, when the sentence 
 is pronounced upon him. The immoral, that are cut 
 off from the fellowship and privileges of the church, 
 almost always complain that great injustice has been 
 done them. In cases like this, the offender is too 
 partial to form a right estimate of the equity of the 
 sentence pronounced against him. He judges from 
 his feelings, which blind his reason. It is precisely 
 so with impenitent sinners. They do not look at the 
 subject impartially, and in all its bearings. Allow 
 me to say, my dear hearer, you can never fully know 
 the desert of sin, till you fully know the evil of sin. 
 And you can never fully know the evil of sin, till you 
 fully know the excellency of the soul, w^hich sin de- 
 bases and deforms — till you fully know the excellency 
 of holiness, which sin tarnishes and obliterates — till 
 you fully understand the reason and excellency of 
 the divine glory, which sin violates and despises. 
 
156 CERTAINTY OF THE 
 
 You can never fully know the evil of sin, till you 
 comprehend the infinite excellence, and power, and 
 holiness of the great and glorious God, against whom 
 it is committed. 
 
 (9.) There is still another consideration to which I 
 wish to advert, to show the entire justice of God, in 
 pouring endless punishment upon the finally impeni- 
 tent. A remedy, an antidote to the evils of sin, has 
 been provided. This provision has been made at an 
 immense expense. The ransom price by w^hich the 
 sinner's soul has been bought from the curse of the 
 law, is the blood of the incarnate Son of God. This 
 antidote, this remedy, this deliverance, is offered to 
 all. The unconverted refuse to accept it. They 
 choose to abide under the law, and be tried by its high 
 and stern requirements. How, then, can they com- 
 plain of the injustice of that penalty which they 
 choose to meet, and endure iri their own person, 
 rather than accept deliverance from it through the 
 blood of Christ? Oh, how blind and infatuated un- 
 converted men are, who talk of the injustice of endless 
 punishment / Just consider how the case stands with 
 you, unconverted hearer ! You are the creature of 
 God. He made you for himself. You were under infi- 
 nite obligations to love and obey him. He gave you 
 all the mercies and blessings that you have ever en- 
 joyed. In return, he required your obedience to a law 
 which in itself was good, and just, and holy, and which 
 had for its object your happiness, and the happiness or 
 all intelligent beings, as well as his own glory. This 
 law he forbids you violating, under pain of eternal 
 death. And what have you done ? Why, you have 
 most wilfully and wickedly violated that law times 
 
UNCONVERTED SINNER's DEATH. 157 
 
 without number. You have not regarded the author- 
 ity of God, nor respected his law, nor cared for his 
 glory. You have actually raised up your rebellious 
 arm 
 
 " Against the throne and monarchy of God 1'' 
 
 By your sins you have done all you could to rob him 
 of his glory, and to destroy the happiness of all creat- 
 ed intelligences ; and this, too, when he told you, if 
 you did it, your end would be eternal death ! And 
 now, can you talk of the injustice of God in punish- 
 ing you for ever 7 Mercy has offered to spread her 
 wings over you, and shelter you from the coming 
 storm, but you have spurned her away from you. 
 From the condemnation of the law under which you 
 were justly lying, the Son of God offered to redeem 
 you. To accomplish this object he became incarnate 
 and suffered and died, and rose from the dead, and 
 has gone up to stand before the throne of God to plead 
 for you. As the result of His mediatorial work, 
 the Holy Spirit has been sent down to strive with 
 you, and the offers of everlasting life have been pro- 
 claimed in 3^our hearing. But you have refused 
 those offers. You choose to remain under the curse 
 of the law^, and in a state of rebellion against God ; 
 and can you complain, then, if He pours that curse 
 upon you unto the uttermost '? If you will not obey 
 God — if you w^U not submit to His authority — if you 
 will not accept of His offers of pardon, God must send 
 you down to perdition, or else abdicate His eternal 
 throne. And has it indeed come to this, that you de- 
 mand of the Most High, that He should lay down his 
 sceptre, and give up His empire, in order that you 
 may live in eternal rebellion, and yet be spared an 
 
158 CERTAINTY OF THE 
 
 • 
 
 endless death ? Now look at sin, and see what a de- 
 mand it makes, and then tell me if you do not think 
 it deserves endless punishment. 
 
 I cannot do this subject justice in a single discourse, 
 and shall, therefore, have to defer farther remarks on 
 this topic till next Sunday evening. 
 
 I cannot think of bringing this series of discourses 
 to a conclusion yet. You must allow me, my uncon- 
 verted friend, to press the truth still farther upon your 
 attention. I must say to you, as Ruth did to Naomi, 
 " entreat me not to leave you, nor to turn aside from 
 following after you." Were it a subject of trifling 
 importance, I would not come so repeatedly on this 
 unwelcome errand, but when I reflect that your ever- 
 lasting all is at stake, I cannot cease to cry aloud. I 
 cannot cease to lift up my voice, to endeavour to show 
 you your transgressions and your sins. I appeal to 
 you — ought I not to be solicitous for you, when I be- 
 hold you treading on the crumbling edge of the preci- 
 pice that beetles over the deep and awful gulf of 
 death? This, unconverted hearers, is your present 
 condition. As the eternal God liveth, before whom I 
 now stand, I have not the least hope of meeting one 
 of you in heaven, unless you are converted ! I utter- 
 ly despair of beholding one of you at the right hand of 
 God, unless you can be prevailed upon to turn from 
 the path that you are now travelling, and flee to 
 Christ for refuge. Has not Christ himself said, " ex- 
 cept ye be born again, ye cannot see the kingdom of 
 God?" 
 
 No man ever did — no man ever will, enter heaven 
 any other way. All that innumerable throng that 
 stand on Mount Zion, and sing the high praises of 
 
UNCONVERTED SINNEr's DEATH. 159 
 
 God, were born again before they took a single step 
 towards that cek^stial world, and all who have died 
 imregenerate, as God is true, have gone down to an 
 eternal hell. "■ Marvel not that I say unto you, ye 
 must he horn again.^^ 
 
 In concluding, then, I beg of you to consider this 
 one fact, — '' the wages of sin is dcath.^^ The impeni- 
 tent and unconverted sinner will die for ever. This is 
 as certain, as that Gnd is on His throne. And you, 
 dear friend, are not you the very person of whom I 
 have been speaking 1 Have you ever truly repented 
 before God ? You have indeed not been idle in this 
 world. You have been at work. You have earned 
 wages, and you are going on daily earning more and 
 more ; but they are the wages of sin — and do not for- 
 get that the wages of sin is death — endless death. Oh, 
 what wrath you are treasuring up for yourselves ! 
 what awful death-pangs, which will endure, not 
 simply for a night, but for ever and ever ! Oh, the 
 groans and shrieks, and gnashing of teeth that there 
 will be in the pit, when the last soul inquires of its 
 fellow, how long these agonies must endure, and re- 
 ceives this reply, '-'-For ever— for ever;^^ and ten thou- 
 sand voices are heard all along the binning surge, 
 *' These agonies must be endured for ever, for ever !" 
 This, unconverted hearer, is to be the wages that thou 
 wilt receive ! When thousands and millions of years 
 have passed away, thy sufferings will be no nearer to 
 a close, than they were in the beginning. By delay- 
 ing thy repentance and refusing to serve God, thou 
 art going right forward to plunge into these endless 
 torments. God himself declares it is so. He calls 
 after thee and entreats thee to stop. He declares that 
 
160 CERTAINTY OF THE UNCONVERTED SINNER's DEATH. 
 
 He has no pleasure in tliy death ; but he solemnly as- 
 sures thee that if thou turn not, thou wilt soon lie 
 down in everlasting sorrow — thou wilt reap the bitter 
 fruits of thy disobedience in the unquenchable fires of 
 hell. This is no overwrought picture of my imagina- 
 tion : it is the plain, sober testimony of the Bible — 
 the unchangeable declaration of that God in whose 
 hands are life and death. " The wages of sin is 
 death." 
 
 Have you not committed a great many sins ? Here 
 you see what the consequence is to be. Here is a 
 point of observation where you can stand and survey 
 the field before you. From this eminence of divine 
 truth, 5^011 can see, if you will, precisely where your 
 path will terminate. " The wages of sin is death !" 
 If you shut your eyes upon this truth, or try, by so- 
 phistry, to reason it away, all this will not alter the fact. 
 This truth will meet you with a sternness and reality 
 that you cannot gainsay when 3^ou come to die. It 
 will meet j^ou with a fearful aspect at the judgment 
 bar. You must turn to God, or die for ever. '' The 
 wages of sin is death. ^^ 
 
DISCOURSE VII. 
 
 OBJECTIONS TO THE ENDLESS PUNISHMENT OF THE 
 WICKED SILENCED. 
 
 " That every mouth may be stopped." — Rom. iii. 9. 
 
 He who stands near the burning crater of Vesuvms, 
 or amid the tremendous glaciers of the Alps, beholds 
 a display of sublimity, and of omnipotent power, that 
 almost overwhelms the mind, and that melts down 
 every feeling into an emotion of awe and profound 
 reverence. So, unquestionably, when God riseth up 
 to judge the e<irth, when, at his bidding, the fires of 
 perdition kindle around the ungodly, every com- 
 plaint, every objection will be instantly silenced. If 
 nothing else, the dread majesty that encompasseth the 
 Most High, and that simple, awful word, '^ depart,'^ 
 that goes forth from his dread fiat, will stop the sinners 
 mouth. But it is not the majesty of his throne, nor 
 the fires of perdition, upon which he relies to stop th6 
 mouths of sinners. He is willing- to argue the matter 
 w^ith them, and show them, from the principles of eter- 
 nal rectitude, that they deserve endless death. 
 
 The Apostle, in that part of the epistle from which 
 our text is taken, presents a series of considerations 
 which show that the divine law, when applied to hu- 
 
162 OBJECTIONS TO THE PUNISHMENT 
 
 man conduct, reveals the unquestionable truth, that 
 every human creature is a sinner — is fearfully guilty 
 before God, so that no one can urge a plea for life, 
 the favour of God, or any positive good on the ground 
 of his own righteousness. - The law stops his mouth. 
 The Apostle also shows that the sinner can render no 
 reasonable excuse for his conduct, can urge no valid 
 objection against the execution of the sentence of the 
 law, or the infliction of the punishment it threatens. 
 The law, slighted and broken by the sinner, stops his 
 mouth. He cannot say one word against the justice 
 of God in his eternal destruction. 
 
 In our last discourse we were led to contemplate 
 the same truth — the certainty and justice of the end- 
 less punishment of the wicked. We intimated, at the 
 close of our discourse, that some further observations 
 might be offered by way of ilhistrating the justice of 
 God in consigning all the unconverted and finally im- 
 penitent to the endless torments of perdition. To 
 this topic your attention will now be directed. And 
 we hope and pray, that all the idle objections which 
 men sometimes raise against this awful truth may be so 
 scattered and chased away before the broad light of 
 divine testimony, that every unconverted man in this 
 audience will feel that his mouth is stopped, that he 
 has nothing to say if God sends him down eternally 
 to the pit. One thing is certain, if his mouth is not 
 stopped here, it will be stopped in eternity. When 
 the unconverted sinner stands at the bar of Christ, he 
 will stand there mute and speechless. His mouth 
 will be stopped then : then, he will not only see 
 that he is doomed to everlasting death, but that he 
 dies under the dreadful sword of unsullied justice. 
 
OF THE WICKED SILENCED. 163 
 
 This subject is one which is invested with terrible ma- 
 jesty, and overwhelming dread. I return to it with 
 deep and solemn awe. Were it consistent with the 
 everlasting safety of my unconverted friends, to draw 
 the curtain, and shut out of view the drawn, dread, 
 glittering sword of divine wrath, which justice is 
 waving over their heads, how readily would I do so ! 
 How gladly would I take my stand this evening un- 
 der the broad, bright, outstretched snowy wings of the 
 angel of mercy, and speak to you of the divine com- 
 passion, and of the infinite riches of free grace ! But 
 how is it possible that men should be willing to ac- 
 cept of Christ as a Saviour, a deliverer from the desert 
 of a punishment, that they are not sensible that they 
 have merited ? The secret belief is cherished in al- 
 most every unconverted heart that it would not be right 
 in God, to cast off for ever, those who are decent and 
 moral in their conduct, although they are not truly 
 converted. While this belief is cherished, men will 
 never receive the atonement. For if they do not de- 
 serve endless death, what need is there of an atone- 
 ment to take away their guilt ? 
 
 If, then, you are saved, my dear hearers, you must 
 see how certain it is that when God shall lay judg- 
 ment to the line, and righteousness to the plummet, 
 you will be condemned — how certain it is the hail of 
 His wrath will sweep away this refuge of lies, and the 
 waters of His roused indignation will overflow every 
 hiding-place in which you trust. 
 
 1. The first remark, then, that I woidd offer in the 
 farther illustration of this sul)ject, is, that it is evident 
 that God's justice is entirely vindicated in the ever- 
 
164 OBJECTIONS TO THE PUNISHMENT 
 
 lasting destruction of sinners, from the consideration of 
 their sinfulness. 
 
 To illustrate this remark, we may consider either 
 the infinitely evil nature of all sin, or how much sin 
 every transgressor has comitted. 
 
 First: The infinitely evil nature of all sin. Most ob- 
 viously it cannot be unjust in God to inflict upon the 
 sinner all the punishment that his sin deserves. The 
 very idea of deserving a penalty implies that that pe- 
 nalty is just. 
 
 Another obvious principle is this, that every crime 
 deserves a greater or less punishmentj in proportion 
 as the crime itself is greater or less. If a fault de- 
 serves punishment, the greater the fault, the greater 
 is the punishment it deserves. Therefore, the severi- 
 ty, or dreadfulness of any punishment is no argument 
 against the justice of it, provided there be a pro- 
 portion between the crime and the punishment. 
 Hence, if there be such a thing as a fault infinitely 
 heinous, it will be entirely just to inflict upon him 
 who commits that fault a punishment iivfinitely 
 dreadful. A crime is more or less heinous, according 
 as we are under greater or less obligations to the con- 
 trary. This is self-evident. And hence, the crime of 
 hating another, is in proportion to a man's obligation 
 to love that individual. It is your duty to love all 
 the individuals of your species. Should you hate any 
 one of them, this would be sinful. Should you hate a 
 man who had injured you, and shown himself your 
 enemy, this would be wrong, for you are commanded 
 to love your enemies. But it would be still more sin- 
 ful to hate one who had ever been kind to you, and 
 shown himself your friend, and that, for the simple 
 
OF THE WICKED SILENCED. 165 
 
 reason that you arc imder higher obligations to love 
 him than ypu are your enemy. Still more criminal 
 would it be in you, to hate the mother who bore you, 
 who watched with tender solicitude over your infant 
 years, and has never grown weary in wearing herself 
 out to minister to your happiness. The sin in this 
 case would acquire increased heinousness, from the in- 
 creased obligation there rests upon every human be- 
 ing to love a tender mother. Now who does not see 
 that the crime of hating God would be vastly greater 
 than that of hating a parent — nay, that it would be 
 infinitely great : for we are under infinite obligations 
 to love God ? Our obligations to love a being, are in 
 proportion to his loveliness. But God is a being infi- 
 nitely lovely. He hath infinite excellence and beauty. 
 We are under infinite obligations to God on account of 
 his beneficence to us. He created us. He gives us 
 life, and breath, and all things. In Him we live, and 
 move, and have our being. He hath redeemed us by 
 the blood of His son; we are, therefore, under infinite 
 obligations to love Him. Every unconverted man — 
 every sinner hates, dislikes, is opposed to the character 
 of God ; and hence the Apostle says, " that the carnal 
 or unrenewed mind is enmity against God." Again : 
 the crime of despising^ and casting contempt on another^ 
 is proportionally more or less heinous as a man is under 
 greater or less obligations to honor that individual. If a 
 soldier were to despise, and treat witli indignity, his fel- 
 low soldier, this would be wrong, because we are com- 
 manded to " honor all men.'''' But the criminality of 
 his conduct would be increased, were he to offer the 
 same treatment to an officer placed over him, and for 
 the simple reason that he is under increased obliga- 
 
166 OBJECTIONS TO THE PUNISHMENT 
 
 tions to honour that officer. Still more criminal would 
 his conduct be, if he were to cast contempt upon the 
 highest commanding officer in the regiment to which 
 he belongs, and that for the reason just adverted to, 
 that he is under still higher and increased obligation 
 to respect this officer. 
 
 Who does not see that this man's guilt would be 
 vastly increased, were he to despise and cast contempt 
 on God 1 Tlie guilt in one respect would become infi- 
 nite : for our obligation to honour any being is in pro- 
 portion to the dignity and honourableness of that 
 being. But God is a being infinitely honourable. He 
 possesses infinite greatness, majesty and glory. He 
 is infinitely exalted above the highest officer, or the 
 greatest potentates of the earth, and the highest angels 
 in heaven — and we are under infinite obligations to 
 honor him. But every unconverted man — every sin- 
 ner, despises God, and casts contempt upon His Ma- 
 jesty. This is the very essence of sin. 
 
 Once more I remark : The fault oi disoheying another 
 is greater or less as a man is under greater or less ob- 
 ligations to obey that individual. 
 
 It would be wrong to disobey an inferior magistrate 
 — but the crime would be greatly increased were we to 
 set at defiance the supreme authority in the land ; 
 and this increased criminality of our conduct would 
 be owing simply to the increased obligation we are 
 under to respect and obey the supreme authority of 
 the country. But who does not see that it would be 
 infinitely more criminal to refuse to obey God, than 
 any earthly potentate or power, since we are under 
 infinitely higher obligations to respect his authority 1 
 
 Our obligation to obey any being is in proportion 
 
OF THE WICKED SILENCED. 167 
 
 to his authority over us. GocPs authority over us is 
 infinite. The ground of his right to our obedience is 
 infinitely strong, for he is infinitely worthy to be 
 obeyed himself, and we have an absolute, universal, 
 and infinite dependence upon him. But every un- 
 converted man, every impenitent sinner, refuses to obey 
 God, tramples on his laws, and sets his authority at 
 defiance. 
 
 Now it is abundantly obvious that every sin against 
 God implies all the hatred, and contempt, and diso- 
 bedience which we have been considering. Sin, 
 therefore, being a violation of infinite obligations, is a 
 crime infinitely heinous, and consequently deserves 
 infinite punishment. This conclusion cannot be evad- 
 ed. If God be a Being of infinite perfections, and 
 we are under infinite obligations to him, then the vio- 
 lation of a single one of those obligations deserves 
 infinite punishment. If there be any evil in sin against 
 God, there is certainly infinite evil. If unconverted 
 men had never committed but one sin, this, on the 
 principle of justice, would shut them up unto everlast- 
 ing condemnation. When the sinner comes to under- 
 stand the immense, the immeasurable guilt involved 
 in one sin — in hating, despising, and disobeying God, 
 his mouth will be stopped, and he Avill have nothing 
 to say why he should not go down eternally to the 
 pit. Thus we see, that a view of the infinitely evil 
 nature of all sin, vindicates the justice of God in the 
 everlasting destruction of sinners. 
 
 Second : The same truth will be established if we 
 only consider how much sin every transgressor has com- 
 mitted. On this point there will be less need of en- 
 largement, from the fact, that in two previous discour- 
 
168 OBJECTIONS TO THE PUNISHMENT 
 
 ses, we have called your attention to a consideration 
 of the multiplied transgressions, the exceeding sinful- 
 ness, the desperate wickedness, and the awful guilt 
 of every descendant of Adam. I will, therefore, at 
 this time, barely remark, that all unconverted men are 
 not only sinners, but great sinners. They have com- 
 mitted, not simply one sin, but innumerable sins. 
 They are full of sin. Their guilt is like great moun- 
 tains heaped one upon another, till the pile is grown 
 up to heaven. They are corrupt in every part — in all 
 their faculties — m all the principles of iheir nature, — 
 their understandings, and their wills, and in all their 
 dispositions and affections. They are altogether sin- 
 ful. In them are found pride, malignity, revengeful- 
 ness, hard-heartedness, obstinacy, perverseness, incor- 
 rigibleness, inflexibleness in sin, that will not be over- 
 come by threatenings or promises, b)^ awakenings or 
 encouragements, by judgments or mercies — neither by 
 that which is terrific, nor that which is winning. The 
 very blood of God our Saviour will not win the heart of 
 a wicked man. And when that wicked man stands at 
 last at the bar of Christ, and hears the sentence that 
 dooms him to everlasting punishment, will not his 
 mouth be stopped ? When all his sins rise up around 
 him like dark mountains, will he have one word to 
 say why he should not go away into everlasting fire, 
 prepared for the devil and his angels ? No : his mouth 
 will be s-topped ! 
 
 2. A Second general remark that I would offer in 
 illustration of the subject under consideration relates 
 to our treatment of God. The remark is this : That 
 there can be no injustice in God's treating men as they 
 
OF THE WICKED SILENCED. 169 
 
 his dealings with men will be suitable to their disposi- 
 tion and practice. '' With the merciful man thou wilt 
 show thyself merciful : With an upright man thou 
 wilt show thyself upright : With the pure thou wilt 
 show thyself pure : Atid with the froward thou wilt 
 show thyself froward.'''' If unconverted men are left 
 to sink into the pit of never-ending wo, they will be 
 dealt with exactly according to their own dealing. 
 This point I will endeavour to illustrate by several 
 specifications : 
 
 1. Firsts then, I remark, that if God casts off un- 
 converted men, and leaves them eternally to perish, 
 it will be exactly agreeable to their treatment of him. 
 Unconverted men do not love God : they refuse to 
 comply with that first and highest command in his 
 Law, '' Thou shall love the Lord thy God with all thy 
 hearty and soul, and strength. ' ' They refuse to comply 
 with that high and holy demand which Jehovah makes 
 upon them, " My son, give me thy heart.^^ They do 
 not give their hearts to God, but to the world. 
 
 When God, however, saves a sinner ; when he brings 
 a poor lost soul home to Christ, forgives all his sins, 
 and makes him his own child, there is expended upon 
 that soul a love, the greatness of which it will take up 
 all eternity to express and declare. Now why, I ask, 
 should God be obliged to express such wonderful love 
 to sinners who have exercised no love to him ? Would 
 it not be right, would it not be perfectly just if He 
 should treat them as they treat him ? Impenitent men 
 do not care for the happiness, or interests, or glory, or 
 honour of God. Under what obligation, then, is God 
 placed, to care for them? 
 
 2. Again : All impenitent and unconverted men 
 8 
 
170 OBJECTIONS TO THE PUNISHMENT 
 
 slight God ; and why may not God justly slight them 1 
 Impenitent men are told that such and such things 
 are contrary to the will of a holy God, and against his 
 honour, but they care not for that. God calls upon 
 tjiem, and exhorts them to be more tender of his 
 honour, but they go on in the same reckless way as be- 
 fore. Now who will pretend to say that it would not 
 be right, that it would not be perfectly just in God 
 to slight these sinners ? Are they more honourable 
 than He, that he must be obliged to make much of 
 them, how light soever they make of him or his glory. 
 3. Again : On what principle can it be shown that 
 God is obliged to bestow salvation on those who are 
 utterly ungrateful for the mercies he has already 
 bestowed. God has conferred upon impenitent men 
 many acts of kindness, for no one of which he has ever 
 received any suitable return. He has watched over 
 them, and preserved, and provided for them, and fol- 
 lowed them with mercy all their days, and yet they 
 have continued sinning against Him. He has given 
 them food and raiment, but they have improved both in 
 the service of sin. He has preserved them w^hile they 
 slept, but when they arose it was to return to their old 
 business of sinning. Notwithstanding all this ingrati- 
 tude, God has still continued his mercy. His kindness, 
 however, has never won their hearts, or brought them 
 to a more grateful behaviour towards Him. He has 
 greatly added to his mercy by giving his son a sacri- 
 fice for sin, and the strivings of the Spirit, whereby a 
 most precious opportunity of salvation has been put 
 into their hands. But for all this he has received no 
 thanks. As his mercies have multiplied, their ingra- 
 titude and hardness of heart have increased. What 
 
OF THE WICKED SILENCED. 171 
 
 ideas can we have of justice, to suppose that God is 
 obliged to keep such men out of the pit — that he 
 is obhged to exalt them to seats of blessedness in 
 Heaven 1 
 
 4. Again : Impenitent and unconverted men volun- 
 tarily choose to be with Satan, in his enmity and oppo- 
 sition to God. It is unjust, then, in God to leave them 
 with Satan in his punishment ? They do not choose to 
 be on God's side, but on the side of his great adver- 
 sary. No matter how much God calls and counsels 
 them, there they remain with his foe ! They choose 
 rather to hearken to the foe of God, than to God him- 
 self. They give themselves up to his power and gov- 
 ernment in opposition to God ! 
 
 May not God, then, in perfect justice give them up 
 to him, and leave them in his power to accomplish 
 their ruin? If men will be with God's enemy, and 
 on his side, why is God obliged to redeem them out 
 of his hands 1 Will not this view of the matter stop 
 the mouth of every unconverted man 1 
 
 5. Once more I remark : As unconverted men 
 refuse to hear God's calls to them, it will be perfectly 
 just if he refuses to hear their calls to him at the last. 
 How long and loud does God call upon impenitent 
 sinners ! They, however, have no leisure to attend 
 to his calls. They have their worldly business to mind 
 — their lusts to gratify — their carnal pleasures to en- 
 joy. The ministers of Christ stand and plead with 
 them in God's name, Sabbath after Sabbath, and spend 
 their strength, and wear out life in doing so — but they 
 are not moved by all this. They go on still in their 
 sins. What, then, can be more just than that God at 
 length should rise up and say, ^' Because I have called 
 
172 OBJECTIONS TO THE PUNISHMENT 
 
 and ye refused, I have stretched out my hand, and no 
 man regarded ; but ye have set at nought all my coun- 
 sel, and would none of my reproof : I will also laugh 
 at your calamity, I will mock when your fear cometh ; 
 when your fear cometh as desolation, and your destruc- 
 tion cometh as a whirlwind ; when distress and an- 
 guish cometh upon you. Then shall they call upon 
 me, but I will not answer ; they shall seek me early, 
 but they shall not find me." 
 
 6. Finally, I remark, that the justice of God in 
 the everlasting destruction of impenitent sinners, ap- 
 pears in the fact that his mercy, kindly offered to them, 
 has only led them to sin more and more. 
 
 Unconverted men take encouragement to sin against 
 God, on the very presumption that God will show them 
 mercy when they seek it. May he not then justly 
 refuse them that mercy upon which they have so 
 wickedly presumed ? Must he lay himself open to all 
 manner of affronts, and yield himself up to the abuses 
 of vile men, though they disobey, despise, and dis- 
 honour Him as much as they choose ; and when they 
 have done, shall not his mercy and pardoning grace 
 be in his own power, and at his own disposal ? Must 
 he be obliged to dispense it at their call ? Must he 
 receive these bold and vile contemners of his majesty, 
 when it suits them to ask it ? Must he forgive all 
 their sins, and not only so, but adopt them into his 
 family, and make them his children, and bestow upon 
 them eternal glory ? Ah, rely upon it, when the 
 wicked shall be turned into hell, every mouth will be 
 stopped. Not one voice in the whole length and 
 breadth of the universe will be lifted up to say, it is 
 
OF THE WICKED SILENCED. 173 
 
 wrong. The lost /and condemned sinner will feel 
 himself that it is right and infinitely just. 
 
 Unconverted hearer, reflect for one moment upon 
 this aggravation of your guilt ; that you have been a 
 worse enemy to God for his being a merciful God. 
 Had you not heard that he was a merciful God, you 
 would not have gone on in sin, and put off your re- 
 pentance up to this time. Because God's mercy was 
 so great, you thought you could repent at any time. 
 How just it would be, therefore, if he should now 
 refuse to extend mercy to you ! 
 
 One has well remarked that '' There is something 
 peculiarly heinous in sinning against the mercy of 
 God more than other attributes. There is such base 
 and horrid ingratitude, in being worse to God, because 
 he is a Being of infinite goodness and grace, that it, 
 above all things, renders wickedness vile and detesta- 
 ble."* When this view of the sinner's guilt comes to 
 be fully laid open, then, indeed, every mouth will be 
 stopped. 
 
 I might here close my remarks on the topic under 
 consideration, and turn to every unconverted man and 
 ask him how he expects to meet the account of the 
 last day ? Oh, my hearer, you will not be able to jus- 
 tify yourself then ! You will not be able to say any- 
 thing against the justice of God in your eternal con- 
 demnation then ! Your mouth will be stopped. Per- 
 haps, however, now you have some objections to urge. 
 I will consider a few of these. 
 
 1. The first objection that I shall notice, is this : 
 That the case of unconverted men after all is not so 
 
 * Edwards' Works, vol. iii. p. 516. 
 
174 OBJECTIONS TO THE PUNISHMENT 
 
 desperate as has been represented, since Christ, in 
 some way or other, has lowered the terms of the divine 
 law, and brought down its demands to a point at 
 which they can be reached by human infirmity. The 
 principle here assumed is utterly false. The law of 
 God can no more be altered than the character of God 
 can, of which it is a transcript. '' The law is just^ 
 and can never mitigate of its sanctions. It is good, 
 and must for ever continue so, whatever may become 
 of those who are subject to its dominion." 
 
 We might well ask, which of the commands has 
 the Lord Jesus lowered 1 He summed up the whole 
 decalogue in two precepts, " Thou shaltlove the Lord 
 thy God with all thy heart, and thy neighbour as thy- 
 self :" which of these two has he set aside 1 Which 
 has he dispensed with 1 Or what measure of abate- 
 ment has he made in either of them 1 If this law, 
 before the coming of Christ, required too much, how 
 could it have been holy, and just, and good 1 If, on 
 the contrary, it required only what was necessarily 
 due, then has not Christ, if he has at all lowered its 
 demands, robbed God of the obedience that was due 
 to him, and thus become himself the minister and 
 patron of sin 1 
 
 We again repeat the declaration : the divine law 
 cannot be changed. The everlasting God himself, 
 while he remains the unchangeable holy God, cannot 
 reduce the demands of his own law. Such an act 
 w^ould divest him of his own glory, and give universal 
 license to violate with impunity the obligations which 
 every rational being of necessity ov/es to the Creator. 
 The law of God, being a perfect transcript of his own 
 
OF THE WICKED SILENCED. 175 
 
 mind and will, is as innimtable as himself.* The 
 idea, therefore, that Christ has in any way modified 
 the divine law, and accommodated its requirements 
 to the infirmities of human nature, is altogether errone- 
 ous. He has not let down its requirements a single 
 iota. The moment you became an accountable moral 
 being, that law became the divinely appointed rule 
 of your conduct. Its high and holy precepts were 
 help up before 30U, and you were told that eternal 
 death was the awful penalty threatened to the trans- 
 gressor. But notwithstanding this threatening, you 
 became a trangressor. There is not a divine com- 
 mand that you have not disobeyed ten thousand times. 
 On you, therefore, lies the curse of God's violated law. 
 Christ has offered to remove that curse, but you have 
 neglected or spurned his offer. 
 
 God has repeatedly called after you, and told you 
 if you would repent, and return, and bow down at the 
 foot of the cross, all your guilt should be cancelled. 
 But you have treated with utter disregard this divine 
 assurance, and are here this evening impenitent^ with 
 all your sins upon you, exposed, smd justly exposed, 
 to the penalty of God's violated law : which is never- 
 ending death. Look at God's trampled law, and its 
 fearful penalty, and surely your mouth will be stopped, 
 
 (2.) Another objection to the doctrine we have been 
 inculcating, is the groundless assertion that men do, 
 and will suffer all they deserve at the hand of God for 
 their sins in this world. We have already shown in 
 a preceding discourse, the utter fallacy and falsehood 
 of this assertion ; that the present life is not a period 
 
 * See Tyng on " The Law.'' 
 
176 OBJECTIONS TO THE PUNISHMENT 
 
 of retribution, but of probation ; that after death comes 
 the judgment, the retributions, the penalties of a vio- 
 lated law. The divine admonition is, '' Fear him who, 
 after he hath killed, hath power to cast into hell." 
 
 There is no sort of force in the remark that it would 
 be unjust to punish a man through eternity for a sin 
 committed in a moment. Unconverted men sin all 
 their lives, and if they were permitted to live here 
 through eternity, they would continue to sin through 
 all its unending ages. But independently of this, sin, 
 being a violation of infinite obligations, is infinitely 
 heinous, and therefore deserves infinite punishment. 
 Hence God awards to it a punishment that is infinite 
 in duration, though doubtless varied in degree, accord- 
 ing as it is more or less heinous. 
 
 What legislative body ever thought of graduating 
 punishment by the length of time occupied in the com- 
 mission of crime ! The incendiary who fires your 
 dwelling, does it in a moment of time, and yet, if the 
 strong hand of the law can be laid upon him, the 
 mildest punishment he can expect is imprisonment 
 for life. The guilt of the crime is not measured by 
 the length of time it required for its perpetration, but 
 by the nature of the obligations it violates, and the 
 consequences with which it is pregnant. 
 
 Again ; I remark, that there is an essential and 
 radical error connected with the idea, that the sinner 
 is punished all he deserves in this life. If this were 
 the fact, every transgressor would not only escape 
 hell, and go up to heaven ; but he would do this on 
 the ground of his own desert. On this principle no 
 one would be indebted at all to the mercy of God, or 
 to the blood of Christ for his salvation. The trans- 
 
OF THE WICKED SILENCED. 177 
 
 gressor having suffered here all he deserved — having 
 borne in his own person the penalty of the violated 
 law — having received the entire wages of sin, would 
 have a right to demand an entrance into heaven on 
 the ground of justice. 
 
 If the sinner suffers in this life all he deserves at 
 the hand of God on account of his sins, then, most 
 manifestly, he has no need of Christ. He is not un- 
 der the slightest obligation to the son of God for his 
 redemption. He goes to heaven on the ground of his 
 own deserts. If this be admitted, we shall have to 
 admit that Christ came to this world on a very un- 
 necessary errand. For had he not come, all men 
 would have been infallibly saved, by suffering, as 
 they now do, all they deserve in this life ! 
 
 Who is willing to risk his soul on such a belief — a 
 belief that gives the lie to the whole reccord of divine 
 truth, and writes contempt on all the tears and toil, the 
 groans, and agony, and death of the son of God ? If 
 there be one thing more plainly revealed in the Bible 
 than another, it is that we are to be saved solely, and 
 alone, through the blood of Christ. And yet this ob- 
 jection which we are combating, has for its founda- 
 tion the utter rejection of the merits of Christ as the 
 ground of the sinner's hope : and that too in the very 
 face of the divine declaration, that, *' There is no other 
 name under heaven given among men, whereby we 
 must be saved, but the name of Jesus." 
 
 (3.) A third objection raised to the doctrine that we 
 have been maintaining, is the gratuitous and unscrip- 
 tural asseriion, that the fij'es of perdition will one day cease 
 to burn, or that those icho are shut up there, will, hy some 
 means or other ^ be delivered from their dreadful prison* 
 
178 OBJECTIONS TO THE PUNISHMENT 
 
 This idea is utterly at war with the whole testi- 
 mony of God's word. It declares that '' as the tree fall- 
 eth so it shall lie," '' That there is no device, nor work 
 in the grave " by which men's state can be changed. 
 That the punishment into which the wicked go, is 
 ^^everlasting punishment ;^^ that the fire into which 
 they sink, is ''' everlasting /re" — ^'Jire that can never 
 be quenched.^ ^ 
 
 But even were there scriptural grounds for such a 
 belief — what a forlorn hope — what perfect madness 
 would this be, to go to heaven by choice through the 
 fires of hell, rather than the favour of the Redeemer's 
 blood ? To pass to eternal glory through the burn- 
 ing pit, rather than go up Calvary's steep, along under 
 the shadow of the Redeemer's cross. 
 
 But here again, I remark, that this whole doctrine 
 is founded on vital error. If sinners are ever released 
 from the pit, and are released because they have suf- 
 fered all their sins deserve, they will not be indebted 
 to Christ at all, for their salvation. 
 
 When they go up, and reach heaven's unfolded 
 gate, the first sounds that enter their ear, will be the 
 notes of the new song, ascending from ten thousand 
 ransomed, glorified spirits, saying to the Lamb, 
 '' Thou art worthy to take the book, and to open the 
 seals thereof, for thou wast slain, and hast redeemed us to 
 God by thy blood, out of every kindred, and tongue, and 
 people, and nation.'^'' Every ransomed soul now in 
 heaven, joins this song. But these souls which come 
 reeking up from purgatorial fires — from the deep cav- 
 erns of hell, cannot join in this new song. Christ has 
 not redeemed them by his blood. They have suffer- 
 ed the punishment due to their sins. They have paid 
 
OF THE WICKED SILENCED. 179 
 
 the debt in their own personal sufierings. They are 
 under no obligations to Christ. They will have to 
 take their stand in a company by themselves, and 
 sing some other song, besides the song of the Lamb ! 
 
 Oh, how utterly false must be that belief which 
 holds out the prospect of entering heaven in any other 
 way than by the blood of Christ ! 
 
 All these attempts to make a covenant with death, 
 and an agreement with hell, will be found in the end 
 to be utterly vain ; they will be found, in the emphatic 
 words of the prophet, but, '' a refuge oflies,^^ There 
 is no hope — no remission of sins, but through the 
 blood of Christ. Release from the dread penalty of 
 the violated law the sinner can never receive, after 
 he passes the gates of death. And he cannot receive 
 release here, unless he humbles himself at the feet of 
 his Saviour, and by an act of submission makes an 
 unconditional surrender of himself into His hands. 
 While he remains unhumbled, unsubdued, uncon- 
 verted, the awful penalty of the violated law hangs 
 over him, and no sooner will the period of probation 
 close, than that penalty will be inflicted. Then the 
 wrath of God will be poured out to the uttermost. 
 Then, if never before, the sinner's mouth will heiiop- 
 ped, 
 
 (4.) Another delusion, by which unconverted men 
 sometimes blind their eyes to a perception of the dan- 
 ger of their situation, is drawn from a confused and 
 indistinct idea of the atonement as being necessarily 
 efficacious in their case, provided they exert them- 
 selves to live an upright and moral life. This is a 
 most fatal rock on which thousands split. A few 
 
180 OBJECTIONS TO THE PUNISHMENT 
 
 remarks on this point, therefore, seem particularly 
 called for. 
 
 There are only two ways in which we can obtain 
 the favour of God ; the one is, by keeping the law 
 wholly and entirely ; and the other, by accepting the 
 terms of the Gospel. 
 
 Christ has made '' a full and sufficient sacrifice^ obla- 
 tion and satisfaction for the whole world,'^'^ If we are 
 willing to give up our own pretensions to righteous- 
 ness, and rely, for our acceptance, solely on this, we 
 can be saved. But what is the attitude of the un- 
 converted sinner ? How is he affected by the blood of 
 atonement? He stands up in proud rebellion, and 
 utterly refuses to draw near, and claim pardon through 
 the efficacy of that blood. He, therefore, can receive 
 no benefit from Christ's sacrifice. By refusing to lay 
 hold of the cross, he practically declares that he had 
 rather be under the condemning power of the law, 
 than the mercy of the Gospel ! By going about to es- 
 tablish his own righteousness, and refusing to submit 
 to the righteousness of God, he virtually rests his en- 
 tire hopes on the law. But what does the law say % 
 *' The man that doeth these things," — i. e. all the 
 law requires — ^' shall live by them." The dreadful 
 curse of God lights upon him ; for it is written — 
 " Cursed is every one that continueth not in all things 
 written in the book of the Jaw to do them." The 
 law has no other terms. Its language is, '' Do this* 
 — do it all, without exception — continue in it from 
 first to last, and you shall live ; but if you offend in a 
 single point, your doom is irreversibly sealed, an ever- 
 lasting curse must fall upon you." Plead what you 
 will, its denimciations ai'e irreversible. You may say 
 
OF THE WICKED SILENCED. 181 
 
 — " I wish to obey (he law." The law, however, will 
 answer, " Tell me not of your wishes, but do it." 
 Or should you declare — '' I have endeavoured to keep 
 the divine commands," the reply will be — '' Tell 
 me of no endeavours , but keep those commands, or the 
 dreadful curse of Jehovah falls on you." Should 
 you plead — ''I have kept the law in almost every 
 particular," your plea would be met with the stern 
 reply — " Tell me not of what you have done almost : 
 have you obeyed it altogether 1 if not, you are cursed." 
 Were you able to plead — '^ I have obeyed the law 
 from my youth up, and have never broken it, save in 
 one instance," you would still be without hope,. 
 " for he that keepeth the whole law and yet offendeth 
 in one point, is guilty of all." Should you say — " I 
 am sorry for my transgressions," the law would re- 
 ply — '^ I cannot regard your sorrows, you are under a 
 curse." Should you urge your case still further and 
 say — ^' I will reform and never transgress again," the 
 law would answer — " Your reformation cannot can- 
 cel your past guilt ; you are under a curse." And 
 though you should still press your plea and say — '' If 
 I can only find mercy for my sins, I promise and most 
 sincerely intend to obey the law perfectly in future," 
 the law would reply — " I have no concern with your 
 determination. I know no such word as mercy. I 
 cannot alter my terms for any created being. If you 
 come up to these terms, you have a right to life, and 
 will need no mercy. If you fall short in any one par- 
 ticular, nothing remains for you but ^ everlasting 
 destruction' from the presence of the Lord, and the 
 glory of his power." 
 
 Unconverted hearer, you who are resting on your 
 
182 OBJECTIONS TO THE PUNISHMENT 
 
 morality for your salvation — this is the ground on 
 which you stand. Inasmuch as you have not come 
 to Christ, you are under the law, and for every viola- 
 tion of that law the curse of God rests upon your head. 
 Oh, whither can you turn to escape the wrath of God 1 
 Will not your mouth be stopped ] 
 
 How sad and lamentable is the case of unconverted 
 men ! They are covered with guilt. They stand in 
 the attitude of rebellion against God, and they love 
 their rebellion, though they see the end thereof is 
 , death. 
 
 My unconverted friends, what can I do for you 
 ,more 1 In obedience to the command of my Saviour, 
 I have endeavoured to lift up my voice, and show 
 you your transgressions and your sins, and also the 
 dreadful consequences that will follow. I have done 
 this in love, and have endeavoured to do it with fi- 
 delity. But if all I have said, and all the testimony 
 that has been adduced from God's word, does not 
 move you, what can I do more ? Why should I pro- 
 ceed to hold up before you the Lamb of God, since, 
 if you do not see your sins, and see that they deserve 
 God's everlasting wrath, you will certainly reject 
 him. And yet, as I stand here contemplating your 
 case, I feel the strongest sympathies of my soul drawn 
 towards you ! Oh, what can I do for you ? I know 
 the awful danger of your situation. I never can for- 
 get that I once stood on that same awful cliff, where 
 you now stand. If the sovereign grace and mercy of 
 God had not awakened me from my lethargy, and 
 plucked me from that perilous cliff, I should not be 
 standing here to-night to plead with you. The same 
 blindness once veiled my eyes. I was just as ready 
 
OP THE WICKED SILENCED. 183 
 
 to make excuses, just as much disposed to cast the 
 blame of sin on God, as you are. Oh, the riches of 
 grace ! 
 
 " What am I, oh, thou glorious God ! 
 
 That thou such mercies hast bestowed 
 
 On me — the vilest reptile : me ! 
 Me in my blood thy love pass'd by, 
 
 And stopp'd, my ruin to retrieve ; 
 Wept o'er my soul thy pitying eye, 
 
 Thy bowels yearn'd — and sounded ' Live.'' 
 Dying, I heard the welcome sound. 
 And pardon in thy mercy found." 
 
 Oh, I can never thank God enough for this act of 
 mercy ! 
 
 «' Praise, my soul, the God that sought thee, 
 
 Wretched wanderer, far astray ; 
 Found thee lost and kindly brought thee, 
 
 From the paths of death away ; 
 Praise with love's devoutest feeling, 
 
 Him who saw thy guilt-born fear, 
 And the light of hope revealing, 
 
 Bade the blood-stained cross appear." 
 
 Dear, dying fellow sinners, that blood-stained cross 
 is lifted up here to-night. Oh, that you would look 
 towards it and live. I know too well your danger to 
 refrain from beseeching you, by all the mercies of 
 God, to come to an immediate decision, whether you 
 will live any longer without Christ, under the dread- 
 ful curse of God's righteous law ! Why will ye rush 
 on to your own everlasting destruction? 
 
 Suffer me again to expostulate with you. Is it not 
 worth your while to bestow some thought and con- 
 sideration upon a state of existence, upon which you 
 
184 OBJECTIONS TO THE PUNISHMENT 
 
 are shortly to enter, and which will never end 1 
 Have you yet bestowed so much thought and conside- 
 ration upon this subject, as to have come to a clear, 
 scriptural, and satisfactory conclusion, whether you 
 will spend this unending existence amid the raptures 
 of heaven, or the agonies of the pit ; whether you will 
 be a seraph at God's right hand, or burn for ever in 
 the lake below 1 
 
 Perhaps you are fully convinced, that if you should 
 die as you now are, you would be lost for ever ; and 
 yet you are not enough alarmed about your awful sin- 
 fulness before God, to lead you to do anything more 
 than put forth some feeble attempts at external refor- 
 mation. You have not yet resolved to go to the 
 mercy-seat instantly, for pardon and everlasting life. 
 Oh, deluded sinner, why do you linger and delay? 
 Your case is desperate, and you w^ill everlastingly 
 perish, unless you have immediate relief. There is 
 only one remedy adequate to this relief, and that is 
 the blood of Christ. His blood cleanseth from all sin. 
 Slight attempts at external reformation w411 not reach 
 nor remove your deep-seated malady. Your heart 
 must be changed, and your whole moral nature cre- 
 ated anew. 
 
 Unconverted friends, could I draw aside the curtain 
 this evening, and show you all that will happen with- 
 in five years — could you see this and that friend, one 
 after another, plunging into the awful pit, what would 
 you do 1 When )^ou retired from this place would 
 you not think of what you had seen ? Would you 
 not go to more friends and urge them to flee from the 
 wrath to come ? 
 
 God sees all that I have supposed. He sees who 
 
OF THE WICKED SILENCED. 185 
 
 of this congregation will soon step off into the pit of 
 destruction, and He has bid me come and tell you 
 who they are. Shall I discharge my duty and tell 
 you who they are ? My hearer, if you are uncon- 
 verted, you are one of them. The hour that seals 
 your doom will speedily arrive. I declare unto you 
 the testimony of God — will you not believe me 1 
 *' The wages of sin is death." 
 
 Were I to die to-morrow, and, after I had visited 
 the invisible world, were I permitted to come back 
 and tell you what I had seen, would you be willing 
 to hear me 1 would you believe and regard what I 
 should say ? If so, believe me now ; for you have 
 better evidence than my word. I declare unto you 
 the testimony of God, '' The wages of sin is death,^^ 
 
 Were I permitted to preach one sermon after I had 
 passed the gates of death, and had seen the fields of 
 Paradise, and the deep caverns of the burning pit — 
 Avould you not then wish me to speak plainly the 
 whole truth, and would you not lay to heart what 
 was said ? And why do you not Avish me to speak so 
 to-night ? Why will you not regard my present mes- 
 sage, as though it came from the lips of a man who 
 had been into the eternal world ? for I can give you 
 better assurance of the truth of what I say, than if I 
 had been there and seen it with my own eyes. I de- 
 clare unto you the testimony of God, '^ The wages of 
 sin is death.''^ It is possible for one from the dead to 
 deceive you ; but God cannot deceive you, and he 
 declares that '' The xoages of sin is death,^^ — that you 
 lie under the curse of the law, and that unless you 
 turn to the stronghold of a Redeemer's righteousness 
 without delay, you will certainly sink into the hot- 
 
186 OBJECTIONS TO THE PUNISHMENT 
 
 tomless pitj and there will gather over you the black- 
 ness of darkness for ever and ever. God says this to 
 cver}^ unconverted person here. And what nov/, un- 
 converted friend, do you purpose to dol Do you see 
 your sins, and feel that you merit the divine displea- 
 sure ? Are you groaning under a sense of your vile- 
 ness and guilt] Do you long to be delivered ? 
 
 If the Lord permits, next Sunday evening I will 
 endeavour to point out to you the way of escape. 
 But before another week passes by, some of these un- 
 converted hearers may have gone to their last account! 
 Let me, then, now say to you, '^ The blood of Jesus 
 Christ cleanseth from all sin.^^ I entreat you, have 
 immediate recourse to that blood. Go to the mercy- 
 seat to-night. Give your heart to God before you 
 sleep. Do not lie down another night under the 
 weight of all your unforgiven sin ; if you do, you 
 may lie down in sorrow for ever. This truth forces 
 itself upon my mind with awful power at this 
 moment from the recollection of a very touching 
 incident. 
 
 A friend of mine, who resided in Virginia, had, on 
 one occasion, been preaching to a large audience on 
 the importance of immediate repentance, and had 
 presented to his hearers, as I have this evening, the 
 certainty of the endless destruction of all those who 
 die unconverted. There w^as in that audience, a gay, 
 talented young man, who had previously lived for 
 the world, and laughed at the idea of religion. But 
 on this occasion the truth, accompanied with the 
 Spirit of God, found its way to his heart. The voice 
 of that herald of Jesus woke him from his false secur- 
 
OF THE WICKED SILENCED. 187 
 
 ity, and as the preacher iDroceeded, he hung- upon his 
 lips — his ears drank in every word, and more than 
 once during that discourse, his cheeks were bedewed 
 with tears. When he left the church, he said, with 
 much seriousness, to a young friend, '' I have made 
 up my mind — I am determined I will not die without 
 religion. When I have attained such an object " — 
 specifying what it was — '' I will address myself im- 
 mediately to the business of my salvation." Just 
 three days from that time this young man was attack- 
 ed with violent disease, and laid upon a dying bed. 
 Full of alarm, he cried out, ''What can I do, if I die 
 as I now am ? I am lost for ever ! Oh, that I had 
 not put off the business of my salvation. Oh, that I 
 had begun three days ago ; what shall I do ?" His 
 pains increased — his malady grew more malignant. 
 Before he could receive any religious counsel, delirium 
 seized upon his brain. When the sun rose, the next 
 Sabbath morning, its earliest beams that streamed 
 through the window of his chamber, fell on his life- 
 less and unbreathing corse. Unconverted hearer, 
 what security have you, that another day will be al- 
 lowed you in which to make your peace with God ? 
 
 " Lo, on a narrow neck of land, 
 'Twixt two unbounded seas you stand, 
 Yet how insensible ! 
 A point of time — a moment's space, 
 Removes you — where — where ? 
 Raise, thoughtless sinner, raise thine eye, 
 
 Behold the balance is displayed. 
 
 See in one scale God's holy law, 
 
 Mark with what force its precepts draw ; 
 
188 OBJECTIONS TO PUNISHING THE WICKED SILENCED. 
 
 Canst thou the awful test sustain ? 
 
 Thy works, how light ! thy thoughts, how vain ! 
 
 Behold the hand of God appears, 
 
 And writes in dreadful characters 
 
 TEKEL — thy soul is wanting found ; 
 
 With trembling, hear the awful sound." 
 
 Then thy mouth will be for ever stopped — thy doom 
 sealed. All will be over — all will be lost. Now 
 mercy waits and pleads. Shall she plead in vain 1 
 Oh, sinner^ come to Christ ! 
 
DISCOURSE VIII. 
 
 HOW SIN IS TO BE TAKEN AWAY. 
 
 " Behold the Lamb of God, that taketh away the sin of the world." 
 
 John i 29. 
 
 If the wages of sin be death ; if the sinner cannot 
 escape the consequences of sin by any might or wisdom 
 of his own, the inquiry naturally arises, can help or de- 
 liverance be obtained from no other quarter ? Is there 
 no door of escape — no refuge to which sinners can fly, 
 and be shielded from the awful and endless consequen- 
 ces flowing from the infraction of the divine law 1 
 Thanks be to ^jod, we can answ^er this question in the 
 affirmative. Glad tidings of mercy and salvation have 
 been proclaimed on earth. The Gospel reveals intelli- 
 gence of the most interesting character. It discloses 
 the hope of pardon, and shows how it is possible for sin- 
 ners to be forgiven and received into heaven without 
 sullying the holiness of God, compromising his truth, 
 or infringing upon the great principles of his govern- 
 ment. 
 
 It discloses an expedient by which the same, or even 
 
190 HOW SIN IS TO BE TAKEN AWAY. 
 
 more valuable, moral impressions may be made upon 
 the mind of all God's intelligent creatures, while sin- 
 ners are pardoned and saved, than if every violator of 
 the divine law had gone down into the bottomless pit 
 to endure everlasting suffering. This expedient, how- 
 ever, does not set any being free from the restraints 
 of the divine government, but greatly contributes to 
 sustain and uphold that government. It gives us a 
 most affecting and impressive view of the authority 
 of God — of the inviolability of his law, and of the 
 eternal obligations we are under to keep that law. 
 
 The truth of these remarks will be fully illustrated 
 in the exposition of the text, '' Behold the Lamb of 
 God that takeih away the sin of the world." 
 
 A distinguished American artist, who, by the power 
 of his pencil, had immortalized his name, having 
 completed a series of historic paintings, which repre- 
 sented the blessed Saviour as passing through the 
 great and successive events connected with his per- 
 sonal ministry on earth, threw open the doors of his 
 gallery, and invited his friends to come and inspect 
 this production, upon which he had bestowed so much 
 time and toil. It was my happiness to be one among 
 the number to whom this invitation waS tended. The 
 room in which the paintings were exhibited was very 
 spacious, and when I entered it was nearly filled with 
 those who had come on the same errand with myself. 
 As I looked around, we seemed to be treading over 
 the soil of Palestine, and placed amid the very scenes 
 delineated in the New Testament. The figures on 
 the canvass were nearly as large as the objects they 
 represented, and stood out from the surface with such 
 relief, as, for the moment, to inspire one with the be- 
 
HOW SIN IS TO BE TAKEN AWAY. 191 
 
 lief that it was a living scene — and all the characters 
 represented were actually before you in living reality. 
 The chief point of attraction in this series of historic 
 paintings was the last in the series, where the Re- 
 deemer was represented as nailed to the cross and ex- 
 piring in agon}^ Over him were the darkened hea- 
 vens, and beneath the quaking earth. 
 
 Every eye seemed riveted on that scene : and amid 
 all the assembled company, not a voice, not a whis- 
 per was heard. Through the whole room there was 
 the hushed stillness of death. Upon the ear of every 
 spectator there seemed to come from that speaking 
 canvass a still small voice, saying, *•' Behold the Lamb 
 of God, that taketh away the sin of the world." 
 
 It is just such an exhibition as this that I wish to 
 hold up vividly before this audience to-night ; and 
 while you are gazing upon the affecting spectacle of 
 your Redeemer, stretched in agony upon the cross, I 
 would not break the deep silence around me, only so 
 far as is necessary to interpret the meaning of what 
 you behold. Dismiss, then, your worldly medita- 
 tions : call in your scattered thoughts, leave all your 
 waking dreams of earthly happiness, and all your 
 earth-born cares behind, and come up the sacred mount 
 with me, and " Behold the Lamb of GodJ^ 
 
 '' Behold the Lamb of God, that taketh away the 
 sin of the world." 
 
 There is an evident allusion in the text to the sacri- 
 fices offered under the law. Several of the sacrifices, 
 under the Mosaic dispensation, required a lamb to be 
 slain, and offered as the prescribed victim.* This was 
 
 * This was the fact in relation to the daily morning and evening 
 sacrifice in the Temple. A lamb was offered twice a day. 
 
192 HOW SIN IS TO BE TAKEN AWAY. 
 
 peculiarly the case in the yearly and solemn sacrifice 
 of the '' Passover." That institution owed its origin 
 to an interesting fact in the history of God's chosen 
 people. After many judgments had been sent upon 
 the proud and unsubdued king of Egypt, to bring him 
 into a state of submission, God determined to smite 
 down the first born through the land with death. 
 Accordingly the angel of destruction was to go forth 
 on a certain nighi, and breathe death in every dwell- 
 ing, from the palace of the monarch to the hovel of 
 the slave. The children of Israel, however, were to 
 be spared. Each family of them were to take a lamb 
 and kill it, and sprinkle its blood on the lintel, and 
 two side-posts of their door, and when the destroying 
 angel saw the blood, he was to Passover^ and spare 
 the first born of that house. 
 
 The awful night in which the destroying angel 
 went through the land, breathing death into every 
 Egyptian dwelling, broke the fetters of bondage from 
 off the hands of the Israelites. Their oppressors were 
 now glad to see them depart. And that very night 
 they rose up, and went out from the land of their 
 servitude. 
 
 To keep up the remembrance of their deliverance 
 from the sword of the destroying angel, and their 
 escape from the hands of those who cruelly oppressed 
 them, the Hebrews were required ever after, on the 
 anniversary of that day, to kill a lamb, offer it in 
 sacrifice to God, and eat its flesh as they did'on the 
 night of their departure from Egypt. 
 
 Several days before the appointed sacrifice was offer- 
 ed, a little innocent lamb was taken from the flock, 
 separated from its mother — shut up alone where no 
 
HOW SIN IS TO BE TAKEN AWAY. 193 
 
 one came to commiserate its piteous moans and bleat- 
 ing-. At length it was brought forth, bound, and laid 
 on the altar. Then the sacrificial knife, while it lay 
 there silent and unresisting, was thrust into its very 
 vitals. Its life-blood streamed forth. Its flesh, still 
 quivering with life, was then burned on the altar. 
 
 All this was done to point the eye forward to Christ 
 who is " The Lamb of God.''^ As the blood of the pas- 
 chal lamb reminded the Israelite, not only of his pro- 
 tection from the sword of the angel, but of his deliver- 
 ance from the hands of his oppressors, so it was in- 
 tended to teach that the blood of Jesus Christ would 
 not only turn away the sword of Justice from the sin- 
 ner's head, but break in sunder the fetters of corrup- 
 tion — and enable him to go forth from the slavery of 
 Satan, into the glorious liberty of a child of God. 
 
 Jesus Christ, in whom was found spotless innocence, 
 was led like a lamb to the slaughter. He was stripped 
 and beaten : separated from his friends, insulted, 
 mocked and reviled, and at last nailed to a cross, 
 and left to hang there in dreadful agony till he 
 expired. 
 
 Behold Him on that cross ! See the crimson spots, 
 where the thorns l|ave pressed his sacred forehead. 
 Behold his perforate^ hands, and pierced side. See 
 what anguish is depicted upon his sweet and heavenly 
 countenance ; and then remember who He is, and what 
 he came to do ! This is none other than the incar- 
 nate Son of God : he who was '^ before all worlds, 
 and by whom all things consist — the brightness of his 
 
 Father's glory, and the express image of his person 
 
 God over all /" He came here to save and bless our 
 world ; to save and bless the very men who crucified 
 9 
 
194 HOW SIN IS TO BE TAKEN AWAY. 
 
 him — to save and bless every sinner in this audience ! 
 " Behold the Lamb of God /" See how dark the hea- 
 vens are over him ! What a drapery of gloom is flung 
 over all the bright scenes of nature, while Jesus, 
 
 " Their mighty maker dies I 
 Behold the Lamb of God !" 
 
 As we gaze on this scene, what high and holy in- 
 struction emanates from the cross ! The grand cen- 
 tral truth, that meets our eye in this affecting scene, 
 is, that God, for the sake of these sufferings of his son, 
 will pardon every sinner who comes and looks on him, 
 and rests all his hopes of acceptance on the efficacy of 
 this atoning sacrifice : Or, in other words, that God 
 will accept and save every sinner who comes and 
 stands at the foot of the cross, and casts his perishing 
 soul on Christ ; who looks up to Jesus, dying there, 
 and says, "• I ought to suffer through all eternity these 
 horrid death-pangs which my Saviour endures. They 
 are my just desert. I am guilty, but he is innocent. 
 He endures them in my place. I believe that God is 
 ready to pardon me now, for Christ's sake. I will 
 not refuse this pardon. I take thee. Eternal God, at 
 thy word. I here surrender myself into thy hands. 
 I hate the sins which have separated between me and 
 thee, and for which it would be perfectly just for me 
 to perish ybr eve7\ But everlastingly adored be thy 
 name for this wonderful provision of mercy and grace 
 in Christ. I cheerfully, cordially, eagerly embrace 
 this provision. I rest my everlasting all upon thy 
 promise. I will ever seek to love, and serve, and 
 obey thee. Thy will, ever hereafter, shall be the 
 rule of my conduct." 
 
HOW SIN IS TO BE TAKEN AWAY. 195 
 
 The man who can stand at the foot of the cross, 
 and in the full sincerity of his heart, give utterance 
 to these, or similar sentiments, has embraced the Sa- 
 viour. He has believed on the Lord Jesus Christ. 
 He is no longer under condemnation. Christ hath 
 taken his sins away. Hence we can see the true im- 
 port of the text, '' Behold the Lamb of God, that 
 taketh away the sin of the world. 
 (The removal of the penalty from the sinner's soul, 
 is, as I have already remarked, the grand central truth 
 which meets our eye, in " beholding the Lamh of God.^^ 
 He hangs on the cross to take away the sins of all 
 those who will look to this atoning sacrifice, and em- 
 brace it, as it is set forth in the Avord of life. '' Behold 
 the Lamb of God /" 
 
 1. The first remark that I would offer is, that a 
 view ^of the sacrifice of Christ shows the inviola- 
 bility and holiness of God's Law. Nothing is more 
 important than that we should have right views and 
 just conceptions of the divine law. That law must 
 necessarily be good in every respect, since it is a per- 
 fect transcript of the mind and will of God, and in its 
 operations tends directly to promote, in the highest 
 possible manner, the glory of God and the happiness 
 of every intelligent being. The infraction of this law, 
 therefore, is an assault upon the character of God — 
 an attempt to rob him of His glory, and to thwart His 
 purposes of benevolence to His creatures. An act so 
 malignant — fraught with such evil to the whole uni- 
 verse — could not be overlooked, or allowed to go un- 
 punished, under the government of a wise, good, and 
 holy being ; and hence to show that the divine law 
 could in no case be violated with impunity, God laid 
 
196 HOW SIN IS TO BE TAKEN AWAY. 
 
 all the violations of this law, of which human crea- 
 tures had been guilty, upon His Son, and then un- 
 sheathed the glittering sword of infinite justice, and 
 bathed it in the blood of His Son — holding up to the 
 view of the whole universe, the inviolability of His 
 high and holy law, 
 
 2. Behold the Lamb of God. Look at the atoning 
 sacrifice of Calvary, and you will there see the most 
 constraining motives to urge every human creature to 
 walk in the path of obedience. The sacrifice of 
 Christ, by the moral impression it must make, when 
 contemplated, upon the minds of all intelligent crea- 
 tures, is eminently calculated to establish the principle 
 of obedience, and uphold the divine government. To 
 see the full force of this position, let us suppose, for a 
 moment, that God had consented to take our race 
 up into heaven without any such expression of His dis- 
 pleasure against sin, what would have been the effect 
 upon those myriads of pure, loyal spirits, around the 
 throne'? What impression would have been made 
 upon their minds, if our rebellious race had thus been 
 received into those mansions of light, without any re- 
 paration made for so great an injury and insult to God, 
 as every act of sin is ? What would have become of 
 the truth of God ? He had declared solemnly, and 
 by His eternal existence, that if His law was broken, 
 the pangs of endless death should be the penalty. 
 But here is a whole race of beings, who have broken 
 that law times without number, and yet the penalty 
 has not been inflicted upon them, nor upon any one 
 appointed to stand as their substitute. After witness- 
 ing such a departure from His word, which had been 
 pledged under such high and solemn circumstances— 
 
HOW SIN IS TO BE TAKEN AWAY. 197 
 
 could the heavenly host any longer repose confidence 
 in the truth of God ? 
 
 Again : What would become of the authority of 
 God ? As a sovereign, and the Supreme Legislator 
 of the universe, he has issued commands and enacted 
 laws to regulate and control the behaviour of his crea- 
 tures. But here is a race of beings that have paid no 
 sort of regard to His commands. All the angelic in- 
 telligences heard him proclaim that law. They see 
 how contemptuously mankind have trampled on it; 
 and if, after all this, mankind are taken up into hea- 
 ven, without there being inflicted upon some one who 
 stands as their representative, a penalty that will vin- 
 dicate the honour of God's insulted law, what will 
 become of the authority of Jehovah in heaven ? The 
 grand principle of obedience will be annihilated! 
 The elements of revolt would thus be introduced into 
 the very heart of God's empire ! 
 
 And then^ what would become of God's goodness '? 
 He would have permitted an act, under his govern- 
 ment, that would inevitably pour the tide of rebellion 
 through the celestial regions, and desolate his wide 
 and boundless emj^ire. 
 
 We see, therefore, that he must either abdicate His 
 eternal throne, or inflict the penalty annexed to the 
 violated law. And now here it is, that we behold, in 
 the act of human redemption, the depths of infinite 
 wisdom and grace. 
 
 Had the Most High inflicted the penalty upon the 
 transgressor who had incurred it, without opening to 
 him a door of escape, every sinner on this globe 
 would have gone down to an eternal hell. Mni God's 
 infinite love and boundless compassion prompted Him 
 
198 HOW SIN IS TO BE TAKEN AWAY. 
 
 to set forth His Son as our substitute — to lay on him 
 our transgressions — to allow him to suffer in our place, 
 and to offer us a free salvation, if we would embrace 
 Christ as our Redetoer, and submit to Him as our 
 rightful govevnoi.'-^ 
 
 By such a substitution, the impression made upon 
 the minds of all the heavenly host, provided that no 
 sinner is pardoned except he is brought into a state of 
 penitence and submission, would be more deep and 
 durable than if every human transgressor had gone 
 down for ever into the bottomless pit. When the 
 Angelic Host saw the eternal Son, whom they had 
 adored as God over all — when they saw the very 
 Being, who at first awoke them into existence, laying 
 aside the splendours and glory of the Godhead, going 
 down to earth, becoming a man, and submitting to 
 die on a cross in the place of this ruined race — no 
 wonder they desired '' to look into " this wonderful 
 event ! What a view did it give them of the holiness 
 of God's law, and of the impossibility of violating it 
 without incurring eternal destruction ! How were 
 the l,ruth, and justice, and mercy of God upheld and 
 illustrated by the death and sacrifice of Christ ! And 
 how was His authority strengthened by such a display 
 of His unrelenting displeasure against sin, or the vio- 
 lation of His law. 
 
 The same moral impression made upon the minds 
 of the heavenly Host, this atoning sacrifice is calcu- 
 lated to make upon the heart of every human creature. 
 And herein consists the moral power of the Gospel, 
 and its peculiar adaptedness to melt down the heart of 
 sinners into penitence and submission. 
 
 Allow me to illustrate this idea still farther by re- 
 
HOW SIN IS TO BE TAKEN AWAY. 199 
 
 ferring to an historical event which will tend to throw 
 some new light upon the subject of vicarious suffering. 
 
 You are all probably familiar with the incident to 
 which I refer, which occurred among the Locrians, 
 one of the most ancient people of Greece. Their 
 king, in order to place additional safeguards around 
 the chastity, virtue, and happiness of his subjects, 
 caused a law to be passed in relation to the crime of 
 adultery, enforced by high penal sanctions. By the 
 very terms of this law, no one could be guilty of this 
 crime in his kingdom, without subjecting himself to 
 the awful penalty of having his eyes torn out. 
 
 This was a good law. By placing additional safe- 
 guards around the sanctuary of the domestic circle, it 
 was calculated to secure the peace, and promote the 
 happiness and welfare of every family in the kingdom. 
 This law is enacted. It is proclaimed through the 
 realm. Surely, for a short time, it will make the de- 
 bauchee and the odious seducer stand abashed ! But 
 no — the law has been broken — the transgressor is the 
 king's own son. The crime is clearly proved against 
 him. What now will be done? The eyes of the 
 whole nation are upon the king ! Will he respect 
 his own laws? There are many powerful induce- 
 ments to cause the father to relent. It is his own 
 child that is to suffer this terrible penalty ! Upon this 
 child he has built high expectations. To him he has 
 looked for a successor. It is his only son ! Shall a 
 father's hand quench the light of those bright eyes, 
 and fix upon his son a mark of eternal infamy ? It is 
 indeed hard. 
 
 But yet, on the other hand, the crime committed is 
 heinous. The law which forbids it is good, and the 
 
200 HOW SIN IS TO BE TAKEN AWAY. 
 
 penalty just. It is essential to the well-being and 
 happiness of the nation, that this law should be strict- 
 ly adhered to. A dispensation from the penalty can- 
 not be granted in this case, without making the law 
 for ever null and void. 
 
 How shall the father decide ? The guilty son is 
 summoned before him. The executioners stand by, 
 waiting to commence their bloody work. However 
 much that father's feelings inclined him to pardon 
 his child, the claims of justice bid him not relent. 
 That child, who stood trembling before him, was guil- 
 ty. He deserved the punishment in its full measure, 
 Unless it was inflicted, all obedience would be de- 
 stroyed. 
 
 The signal was, therefore, given to the execution- 
 ers to proceed — with this restriction, however, that 
 when they had torn out one of his eyes, they should 
 desist ; and then he would lie down in his son's place, 
 and allow them to put out one of his eyes, and thus 
 divide the penalty between himself and his child. 
 
 Now, I ask, what impression must have been made 
 upon the minds of the Locrians, who stood by, and 
 heard this sentence, and witnessed this scene 1 Did 
 not this transaction strengthen the authority of that 
 king 1 Did it not speak with a voice of thunder to 
 all his subjects, that they could not break this law 
 with impunity ? And what effect must it have pro- 
 duced upon the heart of that son! Could he have 
 failed to have been deeply affected in witnessing the 
 sternness of justice, and the extent and depth of a 
 father's love, in consenting to suffer in his place? 
 
 Like that guilty son, all of our race have broken 
 God's just, and good, and holy law. The penalty of 
 
HOW SIN IS TO BE TAKEN AWAY. 201 
 
 the divine law must be inflicted. "^-^L^Jtiery sinner merits 
 the whole amount of the wrath and wo it threatens. 
 But lo ! while the drawn and glittering sword of di- 
 vine justice is lifted up and just ready to fall upon our 
 guilty heads, the Son of God comes forward and offers 
 to receive the dreadful blow in his own person. He 
 offers to suffer in our place, the just for the unjust. 
 Unlike the Locrian king, he offers to take not a 
 part, but the whole penalty from us. He is moved 
 to this, however, not from any conception that it 
 would be unjust for us to suffer the penalty, but 
 solely from motives of compassion. 
 
 The king of the Locrians did not suffer one of his 
 own eyes to be put out instead of that of his son's, 
 because he supposed that his son did not deserve to 
 have both of his eyes torn from their sockets. He 
 did deserve this. The father knew it ; but such feel- 
 ings of compassion were waked up in his bosom to- 
 wards his son, that he was willing to suffer in his 
 place. \A.nd in like manner Christ knows that every 
 sinner deserves endless death, and that it would be 
 perfectly right in God to pour upon him wrath unto the 
 uttermost. Yet rather than that the sinner should go 
 down to the pit, he is willing to yield up his life in 
 his place. 
 
 Well may we say, " Behold the Lamb of God /" 
 Let men and angels gaze upon the scene that is trans- 
 acted on the summit of Calvary, and they will receive 
 an impression that will fill them with adoring wonder 
 and awe ! As they fix their eye on that scene, they 
 may obtain a clearer view of the terrible nature of sin 
 — of its exceeding sinfulness, and its ill desert, — than 
 they could were they to traverse through the regions 
 9* 
 
202 HOW SIN IS TO BE TAKEN AWAY. 
 
 of WO, and survey the deep and burning caverns of 
 perdition. Then, '' Behold the Lainh of God /" 
 
 3. Again, I remark, that the sacrifice of Christ 
 shows God's abhorrence of sin. In the Redeemer's 
 sufferings and death, we can see something of the de- 
 merit and hatefuhiess of sin. God's abhorrence of 
 sin must, in all cases, be proportioned to his love of 
 goodness : and as his love of goodness is infinite, his 
 abhorrence of sin must be infinite. Sin is calculated 
 to effect an infinite evil. Its direct tendency is to sub- 
 vert that government, which is designed to promote 
 the glory of God, and the happiness of his creatures. 
 Ought He not then to abhor it ? 
 
 It may not be improper, in this connection, to ob- 
 serve, that nothing like impulsive rage, spite, or re- 
 venge, can ever find a jolace in the bosom of the glo- 
 rious Jehovah. He views sin with calm, fixed, pas- 
 sionless, yet with dreadful abhorrence. As long as he 
 is a benevolent Being he must hate sin. NVnd in the 
 death of Christ, what a solemn and affecting evidence 
 we have that he does abhor sin IV 
 
 And here again allow me to recur to the case of the 
 King of the Locrians : If there ever could have oc- 
 curred an instance in which he could have excused 
 the breach of that law, which he had caused to be 
 enacted and enforced with such tremendous sanctions ; 
 if there ever could exist circumstances under which 
 he would have been inclined to have overlooked its 
 violation : it would have been when his son was the 
 offender. So, when the sins of our race were laid 
 upon Christ, the Son of God, if there ever could be 
 an instance where Jehovah could look upon sin with 
 
MOW SIN IS TO BE TAKEN AWAY. 203 
 
 any allowance, and not empty upon the transgressor 
 the full weight of his wrath, tliis surely was that in- 
 stance. But how was it ? Behold Jesus under the 
 weight of this burden in the garden of Gethsemane ! 
 See him stretched on the ground in agony ! Behold 
 those crimson drops rolling from his sacred forehead ! 
 Behold him on the cross ! The Heavens grow dark ! 
 The rocks rend — the graves open — the earth quakes, 
 and he cries out in anguish unutterable, '' My God, 
 my God, why hast thou forsaken me '?" Oh, how 
 terrible is the wrath of God ! i^And when our sins 
 were laid upon his son, he did not spare that son in 
 the least'^ He had to tread the wine-press of Almighty 
 wrath alone ! Behold him with his vesture dipped in 
 blood ! Listen to his dying groans ! See him expir- 
 ing in agony ! See his tears, and sweat, and blood ; 
 and then you can form some faint conception of God's 
 dreadful abhorrence of sin. 
 
 And, my dear hearer, if you are still unconverted, 
 remember that you are covered all over with sin. 
 Your whole soul is spotted Avith those sins which God 
 abhors ! Have 3^ou not reason to be alarmed ? Oh, 
 what will be your doom in the hands of an angry 
 God ? "Tools make a mock at sin ! But can you look 
 upon the cross, and there see in such distinct and aw- 
 ful colours God's terrible abhorrence of sin, and then 
 think it is a light and trifling matter ! You may seek 
 to turn away your eye from this appalling truth now, 
 but it will haunt you like a spectre in that lonely hour 
 when your feet begin to tread down the sides of the 
 dark valley ! You will then feel, that to have offend- 
 ed^ and broken the law of the holy and ever-living 
 
204 HOW SIN IS TO BE TAKEN AWAY. 
 
 God, is no trifling matter. Perhaps you begin to feel 
 this now, and are groaning under the weight, and bit- 
 ter remembrance of ten thousand unforgiven sins ; and 
 the great anxiety of your soul is to know how you 
 may be pardoned. If so, I have a message for you to- 
 night. Look up to the cross, "■ Behold the lamb of 
 God that taketh away the sin of the world." 
 
 4. This leads me to remark again that the atoning 
 
 \ sacrifice of Christ strikingly exhibits the mercy of God. 
 " The Lamb of God takes away the sin of the world." 
 God was in Christ reconciling the world unto himself, 
 not imputing their trespasses unto them. The imma- 
 culate Jesus ''' was made sin for us, that we might be 
 made the righteousness of God in him." No tran- 
 saction recorded in the annals of eternity, the know- 
 ledge of which has travelled down to our earth, pre- 
 sents such overwhelming demonstrations of the mercy, 
 the love, and compassion of the great and infinite God, 
 as the death of his Son ! " God so loved the world, 
 that he gave his only begotten son, that whosoever 
 believeth in him should not perish, but have everlast- 
 ing life." What love — what boundless love is here ! 
 The great and glorious Jehovah has done everything 
 to melt down human obduracy, and win man's affec- 
 tions : and the sinner's heart must be harder than ada- 
 mant, that does not soften and relent under such an 
 announcement, ^' God so loved," &c. Contemplate 
 this stupendous display of divine compassion just for 
 one moment. 
 
 Rather than permit us, who had rebelled against 
 him, and rendered ourselves deserving of his infinite 
 
% 
 
 HOW SIN IS TO BE TAKEN AWAY. 205 
 
 displeasure — rather than permit us vile, guilty worms 
 of the dust to perish, God proposed to. have his Son die 
 in our place. That blessed Son was ready to under- 
 take the work. Freely did he offer his body as the 
 victim on which were to be laid all our transgressions. 
 Freely did he consent to drink the cup of death in our 
 stead. ^"€ik«erfully " did he suffer, the just for the un- 
 just, that he might bring us to God." To all, there- 
 fore, who will return Avith penitence, and submission, 
 and faith, to the feet of their heavenly Father, the bene- 
 fits of Christ's atonement will be so applied, that their 
 sins will all be blotted out, and they renewed in the 
 divine image, and enrolled among the washed and 
 purified children of the Most High. Such will be 
 justified freely, through the redemption which is in 
 Christ Jesus." '' Their sins and iniquities will be re- 
 membered no more." They will be no longer under 
 condemnation; they will have peace with God, through 
 our Lord Jesus Christ. 
 
 God having set forth his son to be a propitiation 
 through faith in his blood, and having thereby declared 
 his righteousness for the remission of sins that are 
 passed, can now '' be just, and the justifier of him that 
 believeth in Jesus." Thus we see that He has ren- 
 dered it possible, and perfectly consistent with the 
 other attributes of his character, to extend mercy to the 
 penitent and believing sinner. Every human creature 
 who will throw down the weapons of his rebellion, 
 and call upon God for mercy through the atoning 
 sacrifice of the Redeemer, may immediately cherish 
 the hope that his sins are taken away, — " Behold the 
 Lamb of God, that taketh away the sin of the world." 
 
206 HOW Sllf IS TO BE TAKEN AWAY. 
 
 There are several important practical inferences to 
 be deduced from the doctrinal truth that we have been 
 exhibiting, Avhich will form the basis of the next dis- 
 course, to be delivered, if God permits, next Sunday 
 evening. 
 
 We have, for several Sunday evenings, been en- 
 deavouring to convince our unconverted hearers that 
 they are very sinful in the sight of a holy God. We 
 have shown them, from the testimony of God's word, 
 that all sin merits eternal death ; that the Almighty 
 himself has decreed that endless destruction shall be 
 the doom of the violators of his law. It has, therefore, 
 been demonstrated that they must perish for ever, un- 
 less divine mercy interpose and rescue them by an ex- 
 pedient unknown to the law. In the present discourse 
 we have endeavoured to bring out distinctly to view 
 this expedient, devised by God himself for the salvation 
 of sinners. 
 
 The great question, then, which I have to press on 
 you, my unconverted hearer, is : Will you avail your- 
 self of this expedient? " Behold the Lamb of God, 
 that taketh away the sin of the world.^'<^^Jntil you 
 behold the Lamb of God with an eye of faith, your 
 sins cannot be forgiven : they will remain registered 
 in the book of God's everlasting remembrance. They 
 will appear against you in the great day, and close 
 the door of heaven upon you. They will bring down 
 upon your lost and guilty soul all the maledictions of 
 a broken law. 
 
 Let me then say to you now, " Behold the Lamb of 
 God, that taketh away the sin," &c. He can take 
 
aoW SIN IS TO BE TAKEN AWAY. 207 
 
 away all sin — even the sin of a world. He can pro- 
 cure pardon for the vilest of sinners. There is no 
 case so desperate that he cannot bring relief to it. He 
 is ready to take away your sins : he is ready to seal 
 your pardon, and write your name in the book of the 
 living. And will you not have your sins taken away 1 
 
 You cannot, unless you turn from your sins, and 
 humble yourself before God. You cannot, unless you 
 go to the foot of the cross as a lost and perishing sin- 
 ner, confess that you deserve death, and implore par- 
 don and life through the blood of the Lamb. " Be- 
 hold (held up before you) the Lamb of God, that 
 taketh away the sin of the world." If you perish, 
 then, in view of the dying, Lamb of God, the guilt 
 will be all your own. If you will live and die in your 
 sins — if you will go to the judgment bar unpardoned, 
 know that all the blame rests upon you. You perish 
 because you despise : because you will not avail your- 
 self of the rich provisions which God has made for 
 your salvation. 
 
 ''Behold the Lamb of God, that taketh away the 
 sin of the world." Oh, what dreadful insult is it to 
 Christ, to refuse to have him for your Saviour : to re- 
 fuse to be washed in his blood : to refuse to allow him 
 to take away your sins. This is the guilt of every 
 unconverted man. I do not wonder that we read that 
 the unconverted and finally impenitent will " say to 
 the mountains and rocks, Fall on us, and hide us from, 
 the face of him that sitteth upon the throne, and from the 
 wrath of the Lamb ; for the day of his wrath has come, 
 and who shall be able to standi" That, indeed, will 
 be a day of wrath to unconverted sinners, who have 
 
208 HOW SIN IS TO BE TAKEN AWAY. 
 
 have despised and refused the riches of redeeming 
 mercy ; and how will they be able to stand 1 Oh, 
 unconverted man, how will you be able to stand? 
 Do not attempt to meet the burning Avrath of Jehovah, 
 but now while you may behold the Lamb of God, 
 go to him that is able to take away your sins, and be 
 everlastingly saved ! 
 
\ 
 
 DISCOURSE IX. 
 
 IF CHRIST BE REJECTED, THERE CAN BE NO SALVATION. 
 
 " There remaineth no more sacrifice for sins." 
 
 Heb. X. 2g; 
 
 The sacrifice here referred to is the one to which 
 we directed your attention last Sunday evening — " The 
 Lamb of God, that taketh away the sin 0/ the world.'' 
 
 It was then shown that this sacrifice was all-suflS- 
 cient, that it satisfied the claims of justice, vindicated 
 the insulted authority of God, averted the curse of 
 a broken law, brought in everlasting righteousness, 
 and rendered it possible for " God to be just, and the 
 justifier of him that believeth in Jesus." 
 
 Christ wrought out for his people, by his obedience 
 and sufferings, di finished salvation. His blood cleanseth 
 from all sin, and in his righteousness believing souls 
 can be presented at last faultless before the throne. 
 Hence it is evident that we are '' complete in him." 
 There is nothing necessary for the everlasting salvation 
 of a dying sinner, but to look at the cross, to '^ Behold 
 the Lamb of God, that taketh away the sin of the 
 world." Let any sinner on this globe go and lay the 
 
210 IF CHRIST BE REJECTED, 
 
 hand of faith on this great sacrifice, and all his 
 sins shall be taken away. God will remember them 
 no more : he will blot them for ever out of the book 
 of his remembrance. 
 
 But if this sacrifice is rejected, there is no other. 
 If men will not, with the eye of faith, " Behold the 
 Lamb of God that taketh away the sin of the world," 
 '' There remaineth no more sacrifice for sins." If 
 men refuse Christ, and go away from him who alone 
 '' hath the words of eternal life," to whom can they 
 go*? \'' There is salvation in no other. There is no 
 other name under heaven given amongst men, where- 
 by we must be saved." 
 
 It has been shown in the preceding discourse that 
 God, in setting forth his son as a sacrifice for sin, hath 
 made the most ample provision for removing human 
 guilt, breaking the iron fetters of sin, recalling the 
 wanderer to the path of obedience, and fitting him for 
 divine and heavenly bliss. In that discourse there 
 was presented the doctrinal truth of the atonement, 
 and several of its obvious moral uses. And it was 
 then intimated that several practical inferences re- 
 mained to be deduced, which would form the basis of 
 the present discourse. 
 
 1. The first practical observation that I would here 
 offer, suggested by contemplating the atoning and all- 
 sufficient sacrifice of Christ, is the exceeding folly of all 
 those who neglect to embrace the remedy here pro- 
 vided. One principal thing which keeps impenitent 
 and unconverted men back from the cross, is their 
 pride — an unwillingness to look into their spiritual 
 state, and know exactly how the matter stands be- 
 
THERE CAN BE NO SALVATION. 211 
 
 tween them and God. It is under this particular as- 
 pect of the case that I wish here to point out the folly 
 of those who neglect to embrace the great remedy 
 found in the atoning blood of Jesus. 
 
 There are hundreds that visit the sanctuary of God, 
 that have a fearful apprehension tliat all is not right 
 between them and their Maker, who yet neater sat 
 down seriously to examine how desperate their case is. 
 When they look up and behold the Lamb of God on 
 the cross, they see that sin must be awfully offensive 
 to the Most High. They know that they are sinners, 
 bnt they dare not look within, to become acquainted 
 with the full extent of their sinfulness. Such a 
 course is most unwise. Even in worldly affairs a 
 course of procedure like this is sure to lead to ruin. 
 A striking instance, illustrative of the truth of this re- 
 mark, is now present to my recollection. 
 
 Many years since, in a large and flourishing vil- 
 lage that stood on the banks of one of the beauti- 
 ful western lakes, resided a merchant of high 
 standing, and great influence. He had been one of 
 the early settlers in that western world, and was sup- 
 posed to possess immense wealth. His property had 
 been acquired by persevering toil, and unwearied in- 
 dustry. And still, though to all appearance he was 
 rolling in affluence, he rose early, and sat up late, 
 and toiled incessantly to amass earthly treasure. As 
 I have already remarked, this man was reputed to be 
 immensely wealthy. As his pecuniary means increas- 
 ed, he extended his business. This circumstance, 
 although it was ultimately the cause of his ruin, at 
 the time increased public confidence : for it was sup- 
 posed that one so prudent and calculating as he, 
 
212 IP CHRIST BE REJECTED, 
 
 would run no risk, nor engage in any Quixotic enter- 
 prise. 
 
 So high did he stand in the public esteem, as a man 
 of wealth, and incorruptible probity, that the more 
 prudent farmers around him, who had small sums of 
 money to loan — widows who had just a little pittance 
 left them on which to subsist, and many of the labour- 
 ing class of people, who, by their industry sind econo- 
 my, had laid aside a little for a day of future want, 
 instead of depositing their money in the bank, or in- 
 vesting it in stock, put it into his hands as a place 
 beyond the reach of accident. Vast sums of money 
 had thus been committed to him in trust. 
 
 But all this time he was a bankrupt ! No one knew 
 it but himself, and he would not permit himself to 
 think of it for a single moment. It was a painful 
 subject, and he kept it constantly in abeyance. 
 
 Though causes were at work which must infallibly 
 disclose the fatal secret, and wrest from him all his 
 possessions, he would never suffer himself to dwell 
 upon this thought a moment. He kept on, calmly 
 prosecuting his plans, but steadily averting his eye 
 from events, which he knew must inevitably involve 
 him in irrecoverable disaster. Had he looked the 
 danger in the face, and been willing to have surren- 
 dered his property at an earlier period, he might have 
 avoided a final shipwreck. But from the commence- 
 ment, the subject was a painful one, and he instinc- 
 tively shrunk from examining it. His wish was to 
 put off as far as possible the evil day, hoping that 
 some happy occurrence in the mean time might ex- 
 tricate him from the embarrassment in which he was 
 involved. But this was absolutely hoping against 
 
THERE CAN BE NO SALVATION. 213 
 
 hope. Every movement he made, involved him deep- 
 er in difficuUy. 
 
 The widow and the fatherless still came to him to de- 
 posit their little all in his hands. Though conscience 
 stung him, he had not moral courage, or moral honesty 
 enough to tell them, to keep their money ^ for they were 
 casting it into a great maelstrom^ which would swal- 
 low it all up, and they would never see it more. 
 
 The evil day at length came ! His house fell, and 
 great was the fall of it ! Himself and hundreds of 
 others were crushed beneath its ruins : and all this 
 because he was not willing to meet the difficulty in 
 its incipient stages — before it was for ever to late. 
 
 The unconverted sinner is acting just such a part. 
 He is a bankrupt. He owes an immense debt to Je- 
 hovah, and has nothing to pay. God is calling him 
 to a settlement, but he turns away and utterly refuses 
 to look at the state of his affairs. Though he knows 
 things are now very bad, and are growing worse, and 
 worse every hour, yet he turns away his thoughts 
 from the subject, and fixes them upon something else. 
 Like that conscious bankrupt, he puts off the evil day! 
 But the evil day will come, and then he will find 
 himself ruined for ever. 
 
 The great folly of this conduct consists in men's 
 neglecting or rejecting the only remedy that can 
 bring relief to their case. 
 
 The unconverted sinner has contracted immense 
 debts, and he has nothing to pay. How can he stand 
 before his Great Creditor, who will exact of him the 
 whole amount, and if he cannot meet the demand, 
 will shut him up in the dark prison-house of despair 
 until he has paid the uttermost farthing ? 
 
214 IF CHRIST BE REJECTED, 
 
 Is it not wise for my unconverted hearer to consid- 
 er this question 7 Surely it is not wise to push this 
 question out of sight ! It is better to meet it now, 
 than when you stand arraigned at the judgment ! Can 
 you answer for one of a thousand of your sins 1 Can 
 you go to the judgment bar, and render up there such 
 a reason as will satisfy God, and secure your acquit- 
 tal ? If God be strict to mark what is done amiss — if 
 he will by no means clear the guilty, unconverted 
 friend, is not your case a desperate one? For one 
 moment, consider the number, and enormity, and 
 aggravations of 3"our sins — how ungrateful you have 
 been ! — what insult you have offered to Jehovah, and 
 how remorselessly you have trampled upon his law ! 
 What will you do ? You deserve to die. Justice 
 demands your blood ! The penalty of the violated 
 law hangs over you. Oh, sinner, how will you escape? 
 There is one way — one door of escape — '' Behold the 
 Lamb of God that taketh away the sin of the world." 
 But if you will not lay hold of this hope set before 
 you — if you will not look into 3^our own heart, and 
 see how desperate your case is, and fly to the cross for 
 refuge, if you neglect, or turn awa}^ from this great 
 atoning sacrifice ; then your ruin is inevitable — 
 " there remaineth no more sacrifice for sins." 
 
 2. And this leads me to remark, Secondly^ upon the 
 folly of those who find in the sacrifice of Christ a rea- 
 son for delaying their repentance — who convert this 
 highest display of divine mercy into a fatal rock, on 
 which to wreck their never-dying souls. 
 
 God having enacted a holy law, enforced it with a 
 tremendous penalty. That law was broken, and the 
 
THERE CAN BE NO SALVATION. 215 
 
 penalty incurred. But, instead of inflicting the 
 threatened punishment — instead of allowing the sin- 
 ner to abide by the consequences of his sin — instead 
 of sending down the whole race into the regions of 
 wo and darkness — the Eternal One devised an ex- 
 pedient by which every soul of man could be saved. 
 
 Now the effect of this divine interposition upon 
 some hearts, has been to harden them still more in 
 sin — to confirm them in the opinion that it would not 
 have been right in God to have punished them with 
 endless death ; and also to inspire them with the 
 secret hope that, live or die as they may, God will 
 contrive some way, in consistency with his own 
 honour, to rescue them from endless ruin. The very 
 circumstance that God gave his own son as a ransom 
 for sinners, instead of melting down their hard and 
 impenitent hearts, and leading them to an immediate 
 return to the feet of their injured and insulted hea- 
 venly Father, has only tended to strengthen them in 
 the belief that God's mercy is so great, that he will 
 save them in some way or other at last. This display 
 of divine mercy makes them presume upon God's 
 mercy, and leads them secretly to conclude that even 
 if they do not repent, and are not converted. He will 
 find out some way to save them from going down to 
 hell. This is one of the most subtle delusions of the 
 devil : and I have no doubt that if the feelings of un- 
 converted men were analyzed and laid open, it would 
 be found that there Avere many cherishing this secret 
 hope, and, by means of it, resisting all the appeals 
 which can be made to them. Let me say, however, 
 it is a hope that will perish and vanish away like 
 smoke in the day when God riseth up to judgment. 
 
216 IF CHRIST BE REJECTED, 
 
 There is no salvation for sinners, without the remis- 
 sion of sins ; and there is no remission of sins without 
 the sliedding of blood. The only blood that can take 
 away sins is the blood of the Lamb. If men reject 
 this, " there remaineth no more sacrifice for sins." 
 But all impenitent and unconverted men refuse to 
 " behold," with the eye of faith, " the Lamb of God, 
 that taketh away the sin of the world." They refuse 
 to go to Christ, and embrace him as their Saviour. 
 They virtually reject his atonement. They do not 
 rest their souls on it. They are seeking for themselves 
 some other ground of acceptance. But the text de- 
 clares that they who reject the sacrifice of Christ have 
 nothing else to look to — that there is no other blood 
 to wash away their sins — no other means of pardon — 
 no other expedient of deliverance. All that such 
 have to expect, is a '^ certain^ fearful looking-for of 
 judgment^ and fiery indignation which shall devour the 
 adversaries.^"^ 
 
 This is the decision of God himself — if men will 
 not be converted, and embrace the Saviour, as God 
 is true, they wiU perish for ever ! This is the very 
 inference which we are constrained to draw from 
 contemplating Christ on the cross. 
 
 As you turn your eye to Calvary, and behold there 
 that scene of agony and death, you can form some 
 faint idea of what will be the transgressor's punish- 
 ment through the wasteless ages of eternity ! 
 
 If God did not spare his own Son when the sinner's 
 sins were laid on him, will He spare that sinner^ if he 
 still continues impenitent and rebellious — still refuses 
 to submit to Jehovah 1 If it was not consistent with 
 the glory, and integrity, and immutable principles of 
 
THERE CAN BE NO SALVATION. 217 
 
 the divine government, to pardon sin without exhibit- 
 ing such an expression of the divine displeasure and 
 utter abhorrence of it, as was witnessed in the igno- 
 minious and painful death of Jesus Christ, can it be 
 supposed that God will ever pass an act of pardon 
 upon any human transgressor, as long as he refuses 
 to embrace this atoning sacrifice by an act of humble 
 and heartfelt submission to God 1 
 
 How does such a supposition degrade the character 
 and tarnish the brightness of the mediatorial work of 
 Christ ! — as though the pure and holy Jesus, by his 
 sacrificial death, had procured a sort of general jail- 
 delivery — had provided for the unhumbled and un- 
 subdued transgressor the right and privilege of diso- 
 bedience! — a sort of plenary indulgence ! — a general 
 permit to go and sin to the utmost with impunity ! 
 
 Turn your eye to Calvary, and you will read ano- 
 ther truth written there in awful characters. Behold 
 the sacrifice that is lifted up there, and you will see 
 that you must renounce your rebellion, or sink down 
 under the weight of everlasting wrath. 
 
 Never ! never, till you have made th-e word of God 
 false — never ! never, till you have overturned the 
 w^hole empire of God, can you press your way into 
 heaven, impenitent and unpardoned. You must be 
 born again, or lie down in everlasting sorrow. There 
 is no other way to the gates of the celestial paradise, 
 but that new and living way which has been opened 
 and consecrated by the blood of Jesus. If you will 
 not walk in this way, where God and Christ is you 
 
 3. A third practical remark which I would here 
 10 
 
218 IF CHRIST BE REJECTED, 
 
 offer isj that the atonement of Christ takes away all 
 excuse from the sinner. 
 
 The Saviour remarks, in relation to those around 
 him, who continued impenitent and unbelieving : ^' If 
 I had not come and spoken unto them, they had not 
 had sin ; but now they have no cloak for their sin. 
 He that hateth me, hateth my Father also. If I had 
 not done among them the works which none other 
 man did, they had not had sin : but now they have 
 both seen and hated both me and my Father." He 
 is speaking particularly here of their rejecting him as 
 a Saviour and a sacrifice for sin. 
 
 With truth may it be said of all to whom the gospel 
 is preached, " they have no cloak for their sin." If 
 men do not repent, and turn to God, and embrace the 
 offers of life, they are utterly without excuse. 
 
 In the act of redemption, the most ample provision 
 was made for all the sons and daughters of the human 
 race. The Lamb of God taketh away the sin of the 
 world. Christ '' tasted death for every man." Sal- 
 vation is brought within the reach of every human 
 creature. There is no hard or difficult service de- 
 manded at our hand. We are not required ''to do 
 some great thing." We are not commanded to go 
 on a long and painful pilgrimage. We are not re- 
 quired to pass through a fiery ordeal of self-imposed 
 suffering, and the rigours of corporeal penance. We 
 are only to look to the cross, as the Jews did to the 
 brazen serpent, and we shall be healed. We have 
 only to behold, with an eye of penitence and faith, 
 the hand of God, and our sins will all be taken away. 
 We have only to walk by the Saviour's side, and 
 copy his example, and allow him to spread over us 
 
THERE CAN BE NO SALVATION. 219 
 
 the Stainless robe of his righteousness, and God will 
 look upon us with everlasting favour. Oh ! is not the 
 yoke easy, and the burden light? 
 
 What excuse can the sinner have ? The number or 
 enormity of any man^s sins will not stand in the way of 
 sharing in the riches of free grace : there is an infinite 
 fullness in Christ. That we have sinned ever so much, 
 ever so heinously, ever so long, is no barrier in the way 
 of pardon ; because '' the blood of Jesus Christ cleans- 
 eth from all sin.^^ In that fountain, open for sin and 
 uncleanness, the very chief of sinners may wash and 
 be clean. Even the murderers and bloody perse- 
 cutors of the Son of God can be pardoned through his 
 atoning sacrifice. " Though your sins be as scarlet, 
 they can here be made white as snow ; and though 
 they be red, like crimson, they can here be made as 
 wool." 
 
 Unconverted sinner, then, why do you delay 1 
 Look up to the cross ! Behold the Lamb of God, that 
 taketh away the sin of the world. He is ready to 
 take away all thy sins. This is the only place to 
 which thou canst fly for refuge. There is no other 
 door of escape. '' There remaineth no more sacrifice 
 for sins." The cross — the cross is thy only hope ! 
 Behold the Lamb of God ! Look upon him now as 
 thy Saviour, and, from this moment, give him thy 
 whole heart. Renounce all other dependence. 
 What is your own righteousness but a broken reed 1 
 what is it but filthy rags, which will only expose 
 your nakedness, and make you ashamed in the day 
 of God 1 Shrink not from self-inspection. God sees 
 you, and knows the full extent of your guilt. Be 
 willing to see yourself in the light in which He views 
 
2^0 IF CHRIST BE REJECTED, 
 
 you. Look at the long list of sins that are written 
 down on the pages of memory. Do not shut your 
 eyes upon them ; you will have to look at them one 
 day ! Oh ! how will they appear, when you stand at 
 His tribunal ! — Avhen the liglit that cannot be shut 
 out will be thrown in upon the memory and con- 
 science, and each transgression shall come forth from 
 its secret slumbering place, as a witness against you I 
 In that hour, there will be '' no place for repentance, 
 though you seek it carefully and with tears. '^ In 
 that hour, there will be held up before you no Lamb 
 of God to take away your sins" — ^' there will then 
 remain no more sacrifice for sins, but a certain fearful 
 looking for of judgment and fiery indignation." 
 
 Contemplate, then, now, I entreat you, your sins, 
 and look to Calvary for deliverance. There you will 
 behold a sacrifice all-sufiicient ; and it is the only 
 sacrifice that will avail. There ^ in that meek and 
 dying Lamb of God, fellow sinner, is your only hope. 
 There is salvation in none other. He must take away 
 your sins, or you will feel their intolerable weight 
 through eternity ! He is able to take off the burden, 
 and to cleanse your guilt. He is able to save, unto 
 the uttermost, all that come unto God by him. He 
 is ready and willing to receive you. 
 
 " From the cross, uplifted high, 
 Where the Saviour deigns to die, 
 What melodious sounds I hear, 
 Bursting on my ravished ear ! 
 Love's redeeming work is done. 
 Come, and welcome, sinner, come." 
 
 Yea, from the cross of Calvary, even now, a voice 
 of heavenly invitation reaches your ear : it is the 
 
THERE CAN BE NO SALVATION. 221 
 
 voice of the Son of God, addressed to you, saying, 
 " Come, now, let us reason together : though your 
 ^ins be as scarlet, they shall be white as snow ; and 
 though they be red, like crimson, they shall be as 
 wool.'' 
 
 Trembling, mourning sinner ! look up, and behold 
 the cross of Christ ! On that cross your pardon is 
 written in letters of blood ! Only embrace this sacri- 
 fice by faith, only fix a believing eye on the Lamb of 
 God, and your sins will be blotted out this moment. 
 Only fix your believing regards on the crucified Re- 
 deemer, and look up to the cross with a simple reli- 
 ance on his blood, and with the feeling of the publican 
 when he cried, '' God be merciful to me, a sinner," 
 and, even while I speak, God's truth is pledged that 
 your transgressions shall be removed as far from you 
 as the east is from the west. 
 
 Embrace this sacrifice now. Behold the Lamb of 
 God 710W, Believe on the Lord Jesus Christ now. 
 For now God invites — now the sacrifice bleeds — now 
 the Spirit whispers, " sinner, come.^^ 
 
 Oh ! look, and live. Wait not another moment. 
 There is balm in Gilead, and a physician there : — 
 balm to heal all your wounds — medicine to cure all 
 your sickness. You can never make yourself better ; 
 you must come to this physician, or die. Every 
 moment you delay, you are growing worse — your 
 disease is becoming more inveterate and incurable. 
 
 Wait for no qualifications. You can never make 
 yourself any holier, till you come to Christ. Every 
 moment you delay, you are becoming more guilty and 
 polluted. You can do nothing but fall down in despair 
 
222 IF CHRIST BE REJECTED, 
 
 at the feet of God, and looking at the bleeding Lamb, 
 cry, ''Lord, save, or I perish." 
 
 If you will thus fix an eye of faith on the bleeding Sa- 
 viour, your sins shall be quickly blotted out. " Believe 
 the Lord Jesus Christ, and thou shalt be saved." 
 Christ himself invites you : '' Come unto me, all ye 
 that are weary and heavy laden, and I will give you 
 rest.^^ — " Him that cometh unto me, I will in nowise 
 cast out." — "The Spirit and the bride say come; 
 and let him that heareth say come : and let him that 
 is athirst come : and whosoever will, let him take the 
 water of life freely." — " Ho, every one that thirsteth, 
 come ye to the waters : and he that hath no money, 
 come ye, buy and eat : yea, come, buy wine and 
 milk, without money, and without price." — " Look 
 unto me, and be ye saved, all ye ends of the earth." 
 
 After such invitations, what sinner on this earth 
 can urge any excuse for not going immediately 
 to the feet of the Saviour? Unconverted hearer, 
 what is your decision 7 Will you have this Christ, 
 or no ? 
 
 " Once more we ask you, in his name. 
 For yet his love remains the same. 
 Say, will you to Mount Zion go ? 
 Say, will you have this Christ, or no ?"' 
 
 4. This leads me to remark again, that the guilt of 
 the finally impenitent will be inconceivably aggravat- 
 ed, by the neglected and rejected atonement of Christ. 
 I can conceive of no act that could augment the guilt, 
 and enhance the condemnation of a sinner so fear- 
 fully as a voluntary continuance in sin, after all that 
 has been done for his rescue and redemption by the 
 
THERE CAN BE NO SALVATION. 223 
 
 great God of Heaven. As we have already seen, 
 there is now no excuse. The way is entirely open. 
 The sinner has only to lay the hand of faith on the 
 great sacrifice, and his salvation is secured. '' Who- 
 soever believeth on him shall not come into condem- 
 nation." 
 
 How could the Eternal One have appealed to us 
 more tenderly ? Now could he have placed before us 
 stronger or more constraining motives ? He has given 
 his Son to die for us ! ! ! Our situation is one full of 
 peril. We are standing on the brink of ruin, hanging 
 by a single hair over the deep gulf of perdition. 
 Christ comes and offers to deliver us ; to rescue us 
 from danger, and to bear the punishment that is due 
 to our sins ! JYoiu, if we refuse this offer, how certain, 
 how inevitable will be our destruction ! " He that be- 
 lieveth not is condemned already, because he hath not 
 believed in the name of the only begotten Son of God." 
 To them who neglect, or reject the salvation procured 
 by the Son of God, '' There remaineth no more sacri- 
 fice for sins, but a certain fearful looking for of judg- 
 ment, and of fiery indignation." 
 
 If God spared not his own Son, when he stood in 
 the place of the sinner, will he spare the sinner who 
 goes on in rebellion, and appears even at the judg- 
 ment bar unsubdued ? No ! The trampled blood of 
 Christ will rise up at that judgment bar to overwhelm 
 him with condemnation. Oh, the guilt of having des- 
 pised and rejected the salvation that was earned with 
 the sweat, and tears, and toil, and blood of God's own 
 Son ! Who can conceive its extent ? Who will escape 
 that neglects this great salvation 1 
 
 '' The Lord is slow to anger, and great in power, and 
 
224 IF CHRIST BE REJECTED, 
 
 will not at all acquit the wicked. The Lord hath his 
 way in the whirlwind, and in the storm, and the 
 clouds are the dust of his feet. The mountains quake 
 at him, and the hills melt, and the earth is burned at 
 his presence : Yea, the world, and all that dwell 
 therein. Who can stand before his indignation, and 
 who can abide in the fierceness of his anger 1 His 
 fury is poured out like fire, and the rocks are thrown 
 down by him." 
 
 Unconverted hearer, this is the God whom you have 
 to meet, and before whom you refuse to bow ! ! Oh, 
 will you not accept the pardon so freely tendered you 1 
 Will you not accept it now ? 
 
 Perhaps I am addressing some unconverted persons 
 who have turned away from the only sacrifice for 
 many years : have grown old and grey-headed in im- 
 penitence, and are here to-night, unconverted, and in 
 their sins ! My dear friends, do you think you have 
 any time to lose 1 There is but a hand's breadth be- 
 tween you and the grave, and here you are in your 
 sins : while the sacrifice of Christ is still neglected and 
 rejected! Oh, if you would meet God in peace; if 
 you would go down to your graves in hope, delay not 
 another moment ; reach forth the hand of faith, and 
 lay it on the head of your Redeemer ; for, be well 
 assured, that there remaineth no other sacrifice for 
 sins. 
 
 Are there not many unconverted persons here this 
 evening, who have been attending this series of dis- 
 courses ? And among these, are there not some, who 
 feel anxious about their salvation ? Although I pur- 
 pose to address you in one or two additional discours- 
 
THERE CAN BE NO SALVATION. 225 
 
 es, allow me to address a single word of counsel to 
 you now, who have been led to feel under the hearing- 
 of the truth. Put yourselves in the way of cherishing 
 and retaining the good impressions that have been 
 made by conversing with your pastor, by examining 
 your own heaVt, by reading the Scriptures, by retire- 
 ment and prayer, and, above all, by casting yourselves 
 «,t once on the arm of your Saviour. May God Al- 
 mighty give you grace to do so. 
 
 10* 
 
DISCOURSE X, 
 
 THE FREENESS OF THE GOSPEL SALVATION, 
 
 *' And whosoever will, let him take the water of life freely." 
 
 Rev. xxii. 17. 
 
 The history of the world proves that '' TJie Lord 
 reigns. ^^ Events do not happen here by chance. 
 There is an unseen hand that guides, and overrules 
 all. The Saviour '' knows his sheep,'' He knows 
 who are striving to serve and please him. Though 
 temporal calamities sometimes gather thick around 
 them, he beholds them with sympathetic eye and 
 parental tenderness ; and so orders things that their 
 very sufferings will ultimately contribute, not only to 
 their own spiritual well-being, but to his glory, and 
 the good of the human race. 
 
 There is great point and truth in the remark, that 
 " the blood of the martyrs is the seed of the Church." 
 Every persecution that has come upon the Church, 
 since the holy and heavenly minded Stephen fell be- 
 neath the murderous hands of his countrymen, has 
 only tended to roll on with increased speed, the wheels 
 of the Redeemer's chariot. 
 
THE FREENESS OF THE GOSPEL SALVATION. 227 
 
 The act of the Roman Emperor, who banished " the 
 disciple whom Jesus loved^^ to the ocean rock of the 
 CycLides, was, under God, the means of contributing 
 to the increase of that heavenly light, which had be- 
 gun to dawn upon a darkened world. While ban- 
 ished to that lone isle, and sentenced to labor in the 
 mines, there was revealed to him such a view of hea- 
 ven, and the glories of the upper world, as not only 
 bore him up under all his trials, but has ministered 
 comfort to thousands, who in each successive age have 
 been pressing on to join the innumerable company 
 that stand before the throne ! No preceding writer 
 had given such bright and vivid sketches of the 
 employment, and worship, and scenery of heaven. 
 While we look at these sketches, we seem almost to 
 see the river of life rolling along beneath the ambrosial 
 trees that stand on its bank, and to hear the tread of 
 that "great multitude, which no man can number," 
 as they advance, clothed in white, with victor-palms 
 in their hands, and lift up their voice, saying, " Sal- 
 vation to our God, which sitteth upon the throne, and 
 unto the Lamb." 
 
 By means of this wonderful vision, which the Spirit 
 of the living God spread before the astonished eye of 
 this disciple, we seem to get a nearer and more pro- 
 found view of that heavenly world, where all is pure, 
 and bright, and serene, and cloudless, and where sin 
 never fixed one dark stain of defilement. On the sum- 
 mit of the heavenly mount is the throne of God, and 
 the Lamb, and around it ten thousand golden harps 
 of undying melody. But the heaven wiiich the Reve- 
 lation of St. John opens to our view, is a holy heaven. 
 Every part of it is full of the holy presence of God and 
 
228 THE FREENESS OF THE GOSPEL SALVATION. 
 
 Christ. ^' The choral anthem of the skies," is the 
 song which has for its burden the atoning blood of 
 eChrist. And as the apocalyptic vision opens to us a 
 view of the redeemed in heaven, where Christ is all 
 and in all, so in the more didactic parts of the book 
 which contains this vision, Christ is exhibited as the 
 only way by which sinners can reach that glorious 
 heaven. 
 
 The verse from which our text is taken declares the 
 infinite freeness and fulness of the salvation which is 
 in Christ. This salvation is here metaphorically de- 
 nominated '^ The water of life, ^^ The unqualified as- 
 sertion is made, that whosoever will, may come and 
 take of this freely. '' Whosoever will, let him take 
 of the water of life freely." The question here 
 very naturally arises, how shall a sinner take of this 
 water of life ? What shall he do ? 
 
 I am led to believe that the discussion of this ques- 
 tion will be listened to with interest, from the fact that 
 I know that there are some, and I hope their number 
 is not a few, now in the congregation, who are deeply 
 anxious " to know what they must do to be saved." 
 
 Will not a prayer, like a cloud of incense, go up 
 from many hearts in this congregation theuy while I 
 try to point out the difiiculties in the sinner's way to 
 God, and show him how he may overcome them ? 
 Oh, let me speak to-night, with the cloud of God's 
 presence resting On my head. Let me stand under 
 the outstretched wings of the Holy Spirit, and lift up 
 my voice to tell sinners how to go to Christ. And 
 may the Eternal Spirit take of the things of Christ 
 and show them unto them. " Whosoever will, let 
 him take of the water of life freely." 
 
THE FREENESS OF THE GOSPEL SALVATION. 229 
 
 Before I proceed to a particular exposition of the 
 text, I would remark, that we must understand ^' this 
 water of life,' ^ this eternal salvation which we need, 
 to be in Christ , and nowhere else. In our last two dis- 
 courses, we showed that Christ was " The Lamb of 
 God, appointed to take away the sin of the world," 
 and that there was no other sacrifice ; that if we re- 
 jected or neglected him, we should be undone for ever. 
 To take of the water of life, therefore, is to go to 
 Christ, and to receive salvation at his hands. 
 
 Now to illustrate this idea, suppose that a person 
 of great distinction, wealth, influence and power, 
 were to come to this country, and we desired to enjoy 
 his friendship, and obtain from him a distinguished 
 favour. How would we set ourselves about accom- 
 plishing this object? Would we not seek an early 
 opportunity to be introduced to him ? Would we not 
 seize upon the earliest occasion to signify to him our 
 wishes '? 
 
 Supposing that previous to any personal acquaint- 
 ance with us he had sent us a most kind and conde- 
 scending message, assuring us that he is ready to 
 grant all that we desired, provided we would visit 
 him, and become truly his friends, and undertake to 
 support his interests. Would not our course be a very 
 plain and simple one ? Should we not immediately 
 repair to his presence ? Should we not freely tender 
 him every assurance of our regard and unwavering 
 attachment ? 
 
 The humbled sinner, who desires to be saved — de- 
 sires to have his sins blotted out, and to enjoy the 
 favour and friendship of Christ, has only to pursue 
 the same course. A message has come to him from 
 
230 THE FREENESS OF THE GOSPEL SALVATION. 
 
 Christ, assuring him of His willingness to save him, 
 and confer upon him everlasting blessedness. " Look 
 unto me, all ye ends of the earth, and be ye saved." 
 " Believe on the Lord Jesus Christ, and thou shalt be 
 saved." '' Come unto me, and I will give you rest." 
 And to go to Christ, we have not to travel to some 
 distant part of the country. We may just go into the 
 next room and find him there ; nay, we may be in 
 the field, or by the wayside, or in the engagements of 
 our business, and Christ is just by our side : and 
 " Whosoever shall call on his name shall be saved." 
 
 This w^hole business of " taking the water oflife^^^ 
 of obtaining salvation, is one of the simplest things in 
 the world. It is just giving the heart to Christ — tak- 
 ing him for our governor and guide, and setting out 
 in a new and heavenly course. 
 
 I am aware, that many hesitate, and stumble here. 
 They seem to think there is some great obstacle in the 
 way, and they do not know what it is, or how to re- 
 move it. There is undoubtedly often an obstacle, but 
 that obstacle is altogether in ourselves. This is the 
 particular point which I shall endeavour to exhibit 
 this evening. If we understand what the obstacle is, 
 and see that it is in ourselves, we shall then be pre- 
 pared to overcome it. 
 
 " Whosoever will, let him take of the water of 
 life freely." Man)^ persons have exceedingly con- 
 fused notions in reference to the sinner's inability to 
 turn to God. With a view to exalt the sovereignty 
 of Jehovah, and preserve in its integrity the doctrine 
 that the sinner's conversion is the result of the operation 
 of the Holy Spirit, views are sometimes advanced which 
 seem to imply that sinners may be desirous to become 
 
THE FREENESS OF THE GOSPEL SALVATION. 231 
 
 holy, and be willing to submit to God, and yet perish 
 in their sins. 
 
 Unconverted men, '^whom the God of this world 
 hath blinded, lest the light of the glorious Gospel of 
 Christ should shine unto them," are often v^ery glad 
 to find a theological covert of this kind under which 
 to shelter themselves, and to sit down in quiet in their 
 sins. 
 
 It may be well asked, if a man can be truly willing 
 to be saved, and desirous to become holy, and yet fail 
 in all his applications to a throne of grace, if he can 
 do nothing but sit still and wait till God, by an act of 
 sovereignty, regenerates his heart ; of what use are 
 any efforts to turn to God 1 The moment a man be- 
 comes convinced that this is his situation, his con- 
 science is at rest. He does not feel condemned for 
 not doing what he cannot do. He makes up his mind 
 to sit still. He will not try to repent, or turn from 
 any sin. He regards himself as an unfortunate, 
 rather than a guilty being, and in his heart thinks it 
 would be an act of infinite tyranny in Jehovah to cast 
 him down to hell. 
 
 Now, from the doctrine of the text, it is clearly de- 
 monstrated that this whole scheme is utterly false. It 
 is altogether a '^refuge of lies,^^ which will vanish 
 away like smoke when the light of eternity breaks in 
 upon the soul. The word of God everywhere de- 
 clares that there is no obstacle in the sinner's path 
 except his own unwillingness to submit to God. God 
 is ready to be reconciled to him. Christ died for the 
 very purpose of bringing the sinner back to God. 
 The Holy Spirit is constantly striving with the sinner 
 to prevail upon him to yield, and return to the Lord 
 
232 THE PREENESS OF THE GOSPEL SALVATION. 
 
 that he may have mercy upon him, but the sinner 
 himself is unwilling. 
 
 No one that reflects — no one that has any acquaint- 
 ance with the astonishing scheme of mercy revealed 
 in the Gospel, can for a moment suppose that there 
 is any unwillingness on the part of God to receive any 
 sinner who is willing to be reconciled, and desirous to 
 return to him. The very supposition is a libel upon 
 the character of Jehovah, and in direct contradiction 
 to his own express declaration — ^' As I live, saith the 
 Lord, I have 710 pleasure in the death of the wicked, but 
 that the Avicked should turn and live. Turn ye, turn 
 ye, for why will ye die?" Christ lays the fault of 
 impenitent men's not being saved at their own door — 
 *' Ye will not come unto me that ye may have life." 
 
 Placed under the light of the Gospel, and visited by 
 the influences and strivings of the Holy Spirit, there 
 is no inability in any human creature which can be the 
 slightest excuse for his neglecting for a single hour 
 his salvation. Salvation has been prepared for him: 
 God is waiting to be gracious : all things are ready. 
 There is nothing that keeps him back from Christ, and 
 pardon, and everlasting life, but his own obstinate, un- 
 subdued will ! If he were only willing to be saved, 
 and to be saved in God's way, his sins would be in- 
 stantly remitted and he " set in heavenly places In 
 Christ Jesus. ^^ 
 
 This is the express testimony of that portion of the 
 divine word which stands in immediate connection 
 with the text. " The spirit and the bride say come, 
 and let him that heareth say come, and let him that is 
 athirst come ; and whosoever will, let him take of the 
 water of life freely." 
 
THE FREENESS OF THE GOSPEL SALVATION. 233 
 
 Observe, First : The Spirit bidsihe dying sinner come 
 to the waters of life. The Spirit to which reference is 
 made is the Holy Spirit, which dictated the Scriptures, 
 and which strives with sinners to turn them to the Lord. 
 
 The Holy Scriptures certainly do everywhere invite 
 men to return to the Lord, bearing their unqualified 
 testimony, that if they will do so, he will have mercy 
 upon them, and abundantly pardon them. 
 
 The prophets and patriarchs, and all those holy 
 men who spake as they were moved by the Holy Ghost, 
 have borne one concurrent testimony in relation to 
 God's readiness to receive into everlasting favour all 
 those who are willing to return to him with prayer, 
 and penitence, and humble reliance on the blood of 
 Christ. The w^hole scheme of redeeming mercy un- 
 folded in the Scriptures, rests upon the implied fact 
 that the great point at which Jehovah is aiming in all 
 that he is doing for our earth is to bring its sinful in- 
 habitants into a state of submision to His government. 
 So far from there being any doubt whether God will 
 receive those who return to Him, the very object for 
 which He gave His Son was to lead sinners to return. 
 How absurd then the idea, that any are willing and 
 anxious to do so, and that God is not willing to re- 
 ceive them ! The Spirit breathes this invitation from 
 every page of the sacred Word — " Come, come to 
 Christ / Come and give yourself up to the Lord. 
 Every precept — every exhortation in the Bible urges 
 the sinner to this very point. And after all this, can 
 you, my hearer, think that .Jehovah is not willing 
 that you should do, what He so repeatedly, and ear- 
 nestly urges upon you 1 The Holy Spirit bids sinners 
 come by a voice within. There is not an individual 
 
234 THE FREENESS OF THE GOSPEL SALVATION. 
 
 before me that has not often heard that ''still small 
 voice^^ — that has not often felt the gentle drawings, 
 or powerful strivings of the Spirit of God. I doubt not 
 that there are many before me this evening that feel 
 the hand of the Spirit upon them. They are led to 
 see they are sinners — to feel that their situation is a 
 dangerous one: anxious thoughts begin to arise in 
 their bosom, and already have they formed a purpose 
 that they will pay more attention to the great matter 
 of their salvation. That divine influence which is 
 making 5"our heart tender, and lighting up conscience 
 with a flame, and causing memory to write bitter 
 things against you, is the voice of the Spirit, saying 
 to you — " Come to the feet of Jesus, aiid he saved,'' 
 
 Why has God reached down His hand and laid it 
 upon you, but to draw you to Himself? Why has He 
 troubled Himself to arouse you from your false secur- 
 it)^ — from your delusive dreams, but to recover you 
 out of the snare of the devil 1 Every movement of 
 the Spirit upon 5^our heart says — "come.''' And here 
 I would remark that when men are long weighed 
 down under distress of mind arising from conviction of 
 sin, and find no relief, the real cause of their anguish, 
 and of this protracted mental suffering, is their unwil- 
 lingness to come to a determination to obey God, and 
 to cast themselves upon His mercy in Christ. The 
 Holy Spirit holds up vividly before them arguments 
 and motives to prompt them to relinquish their rebel- 
 lion, and to enter at once upon the path of unquali- 
 fied obedience, but this they are not willing to do. 
 Their reluctance — their unwillingness to yield, to sub- 
 mit, to return to that God whom they have offended, is 
 what occasions the struggle and distress in their minds. 
 
THE FREENESS OF THE GOSPEL SALVATION. 235 
 
 Observe^ Second : That, not only the Spirit, hut the 
 Bride bids the sinner come. The Church, the Cove- 
 nanted people of God, all who have been made saving- 
 ly accjuainted with the truth as it is in Jesus, are de- 
 nominated his spouse, or bride. All these bear one 
 testimony in relation to the fullness and freeness of 
 the salvation that is in Christ. Ask of all who have 
 drank of the water of life, why they did not go at an 
 earlier period to that crystal stream, to slake their 
 burning thirst, and they will tell you that the only 
 reason was, that they were not willing to go — that 
 the moment they were willing to go every obstacle 
 was removed, and they found this heavenly stream as 
 acceptable, and as free as the water of the brook which 
 rolled along at their feet. They will all tell you that 
 the moment they were w^illing to go to the foot of the 
 cross, and give themselves up to God, light and peace 
 and comfort broke in upon their minds. 
 
 The whole Church militant bid you come. And 
 the Church triumphant, those glorified spirits, who 
 were once lost, guilty sinners, like yourselves, but 
 who have now escaped from the pollutions of the 
 world, and have entered upon their eternal rest, and 
 follow the Lamb whithersoever he goeth, they bid 
 you come and participate in those " riches of grace, ^^ 
 that were so freely bestowed on them. As they stand 
 in yonder fields of glory crowned with eternal joys, 
 they invite you to come and share with them in that 
 unspeakable felicity. 
 
 Observe, Third: That it is enjoined upon everyone 
 that heareth, to bid the dying sinner come. '' And 
 let him that heareth say come,'''' 
 
236 THE FREENESS OF THE GOSPEL SALVATION. 
 
 It is here made the duty of all who hear or read 
 the g-ospel, to proclaim the freeness of God's mercy, 
 and his entire willingness to receive returning sinners. 
 The duty of ministers — the duty of Christians — yea, 
 the duty of all who hear the tidings of salvation, is in 
 this clause distinctly pointed out. They are to pro- 
 claim to the whole Avorld, to every human creature 
 whom they meet, that the way to the fountain of life 
 is entirely open, and that every one may come and 
 take of its waters freely. 
 
 Fourth : Again, it is added, '' Let him that is athirst 
 come.^'^ Let every man throughout the broad earth, 
 who thirsts for salvation — who longs to have his sins 
 forgiven, and his name written in the book of life, 
 come to Christ. If there be in this house a single 
 individual that longs to be saved, and to enjoy an 
 evidence that he is a child of God, this invitation is 
 addressed especially to him. And then, lest any 
 may hesitate, not being able to determine whether 
 their thirst be spiritual or not, the text is added — '•' Let 
 whosoever will, or is willing, come and take the 
 water of life freely" — as freely as he would take water 
 from a well which belonged in common to him and 
 all his neighbours. 
 
 You see, therefore, that the doctrine of the text, 
 and the testimony of Scripture is, that, in the path of 
 the sinner's return to God, there is no obstacle but 
 that which exists in his own unwillingness to return. 
 
 To shed still more light upon this subject, allow 
 me here to introduce a simple incident, to illustrate 
 the principles which Ave have endeavoured to exhibit. 
 
 A number of years since, during the severity of a 
 
THE FREENESS OF THE GOSPEL SALVATION. 237 
 
 most inclement winter in London, there was a vast 
 deal of suflering among the unsheltered and house- 
 less poor that roamed through that extended city. 
 There was, however, too much Christian benevolence 
 in that great metropolis, to allow these poor sufferers 
 to perish in the street. A refuge was speedily opened 
 for them. Houses were litted up for their reception, 
 and bills posted at the corners of the streets in differ- 
 ent parts of the town, to apprise all whom it might 
 concern of this fact. The bills thus posted, not only 
 announced the fact that a shelter was provided for the 
 houseless^ but described with great particularity the 
 place where this shelter was to be found, and the 
 streets that led to it. 
 
 Now, I have no doubt that these bills were read by 
 some who felt no interest in the information commu- 
 nicated. They had their own comfortable houses, 
 and everything that heart could desire. They felt 
 that they had no concern with this information, and 
 carelessly passed on. 
 
 In like manner, are there many that hear the gos- 
 pel — that hear the way pointed out to Christ — that 
 hear that he is a refuge to which the lost can flee — 
 and yet, they feel no interest in all this intelligence. 
 They are not sensible that they are lost, or that they 
 need a refuge. They therefore turn carelessly away 
 from the most affecting appeals that can be presented 
 to urge sinners to go to Christ, 
 
 Again : those bills were unquestionably read by 
 some who, though they needed the shelter that was 
 offered, would not go to any one of these asylums, on 
 account of the restraints which they would expect to 
 meet there. And, in like manner, are there many 
 
238 THE FREENESS OF THE GOSPEL SALVATION. 
 
 who feel wretched in themselves, and who would 
 like to be happy — would like to escape perdition, and 
 enter heaven, who yet will not go to Christ, because 
 they cannot do so without renouncing their sins — cruci- 
 fying the flesh with its affections and lusts, and becom- 
 ing new and holy men. They will not come to the 
 waters of life, because they dislike the way that 
 leads to the fountain. The difficulty, therefore, is 
 entirely in themselves. 
 
 Again, those bills were probably read by some who, 
 though in absolute v/ant of the proffered charity, 
 were too proud to avail themselves of it. 
 
 Just so it is with many who hear the invitations of 
 the gospel. They are, in a degree, convinced of 
 their sinfulness, and at times feel anxious about their 
 souls. But then, when they see what kind of salva- 
 tion is offered them — that they are to be stripped of 
 all their own righteousness — that they can bring 
 nothing to Christ to purchase salvation with — that 
 the}^ must come to Christ even as the beggar goes to 
 the alms-house — and that they cannot come to him 
 secretly — that they must confess before the world 
 that Saviour, upon whom they cast their souls — their 
 proud hearts rise up in rebellion against these requi- 
 sitions. They would like to be saved, but not in this 
 way. But as God has revealed only one way that 
 leads to the waters of life — and that is the very way 
 which they so much dislike — they refuse to take of 
 the water of life. 
 
 Once more : These bills might have been read by 
 some who doubted whether any such houses were 
 fitted up for the poor ; or, if there were, whether they 
 could gain admission, if they went. There might 
 
THE FREENESS OF THE GOSPEL SALVATION. 239 
 
 have been those who were in destitution and want, 
 that urged these doubts as an excuse for not repairing 
 to these asylums. But the very doubts themselves 
 showed that these persons were not willing to go. 
 
 And just so it is with some who hear the gospel. 
 When the claims of God's law, and the salvation 
 that is in Christ, are pressed directly upon their atten- 
 tion, they endeavour to ward off the appeal, by stating 
 doubts that rise up in their mind about the certainty 
 of these things. All this is said to excuse themselves 
 from giving up themselves immediately to God. If 
 they have any doubts in relation to the truth of the 
 Bible, they should satisfy themselves on that point 
 immediately. They had better neglect everything 
 till this matter is investigated. No worldly pursuit, 
 no human interest, can have a claim upon their atten- 
 tion, in any degree comparable with those eternal 
 things of which the Bible treats. While they are de- 
 ferring this business, they may die, and go down to 
 the pit, and there they will no longer doubt. 
 
 Inquiring sinners are sometimes kept back from 
 Christ by fears or doubts, whether they shall be receiv- 
 ed. But these doubts arise from a wicked heart of 
 unbelief. They are more ready to believe the sug- 
 gestions of Satan, than they are the words of Christ. 
 If the houseless vagrant had followed the direction on 
 the posted bill, and not found any shelter to receive 
 him ; or, if he had applied at the door of the asylum, 
 and been refused admittance, then might he with pro- 
 priety have called in question the truth of the state- 
 ments contained upon that bill. And if the sinner 
 honestly seeks to save his soul, and that in the way 
 the Bible points out, and fails to become transformed 
 
240 THE FREENESS OF THE GOSPEL SALVATION. 
 
 into the image of Christ, then may he with propriety 
 doubt. But there never was such an instance. As 
 God is true, every soul that seeks salvation with hon- 
 est and persevering efforts, shall obtain it. Whoever 
 goes and knocks at the door of mercy will find admis- 
 sion. " Whosoever will, let him take of the water of 
 life freely.^' 
 
 But there is still another case, which I must sup- 
 pose before this illustration can be complete. This bill 
 meets the eye of a half-starved, houseless wanderer, 
 who really wishes to find a place of shelter. No 
 sooner is he made acquainted with the fact there com- 
 municated, than he exclaims, '■^ This is just what I 
 want, A Shelter for the Houseless Poor. I have 
 no house, no shelter, no friends. All who have once 
 loved me have gone down to the grave, I have parted 
 with my last farthing, and I just now thought I would 
 lie down in the street here and die. But here is just such 
 provision offered me as I need. It says, " All who 
 
 W^ILL CAN COME WITHOUT MONEY AND WITHOUT PRICE ! 
 
 I will go and seek admission." He follows the direc- 
 tion in the bill. He reaches the asylum, and knocks 
 at its door. No sooner is his errand made known, 
 than he is welcomed to all the comforts of the place. 
 The Gospel, which directs sinners to Christ, may 
 not improperly be compared to those bills which were 
 posted at the corners of the streets. On one page it 
 says, '^ This is a faithful saying, and worthy of all 
 acceptation, that Jesus Christ came into the world to 
 save sinners." On another page is read : ^' He is able 
 to save unto the uttermost, all who come unto God by 
 him." On a third : " Come unto me all ye that labour 
 and are heavy laden, and I will give you rest." On 
 
THE FREENESS OF THE GOSPEL SALVATION. 241 
 
 a fourth : '' Him that cometh unto me I will in no 
 wise cast out." 
 
 A convinced sinner who wants to save his soul reads 
 these declarations, and as he reads, his heart burns 
 within him, and he says : ^' This is just Avhat I need, 
 I am a sinner, I feel condemned before God. It would 
 be perfectly right in Jehovah to cast me away for ever 
 as an unclean thing — but oh, these tidings ! this 
 proclamation of pardon and peace through the blood 
 of Jesus Christ — this offer of justification by grace ! 
 It is precisely adapted to my wants ; it is exactly 
 suited to my case. It is just the refuge I need My 
 own heart whispers there is no pardon for one so guilty, 
 but I'll try : 
 
 " I'll go to Jesus, though my sin 
 Hath like a mountain rose ; 
 I know his courts, I'll enter in 
 Whatever may oppose. 
 
 Prostrate I'll lie before his throne, 
 
 And there my guilt confess ; 
 ril tell him I'm a wretch undone. 
 
 Without his sovereign grace. 
 
 But should the Lord reject my plea. 
 
 And disregard my prayer ; 
 Yet still like Esther will I stay, 
 
 And perish only there. 
 
 I can but perish if I go : 
 
 I am resolved to try ; . 
 
 For if I stay away, I know, 
 1 must for ever die." 
 
 Do you think Christ ever rejected a sinner who 
 came to him in this way 1 No ! While the sinner 
 11 
 
242 THE FREENESS OF THE GOSPEL SALVATION. 
 
 thus lies prostrate at the feet of Jesus, the Spirit of the 
 Lord will come and breathe upon these dry bones 
 that they may live. Divine grace and comfort will 
 come down upon his soul like the sweet summer 
 shower, or the silent, unseen gentle dew upon the 
 mown grass. While he lies there on his face, pros- 
 trate before the mercy seat, he begins to drink from 
 the crystal stream, that issues from beneath the 
 throne of God and the Lamb, and thus becomes ano- 
 ther witness for Christ, that '' Whosoever will, can 
 come, and take of the water of life freely." 
 
 There are several important practical inferences to 
 be deduced from the views now exhibited, which will 
 form the basis of another discourse, the last in this 
 series. But as we shall not deliver that until the first 
 Sunday evening in the next month, we may regard 
 this series of discourses as closed for the present. 
 
 And here it seems a proper time to inquire. What 
 has been the result of all this exhibition of truth upon 
 the minds of the unconverted in this congregation 1 
 
 Message after message has been delivered to you, 
 my unconverted friend, from God himself. While I 
 have been standing here, and trying to exhibit the 
 truth in faithfulness, the people of God have been 
 lifting up their united supplications for a blessing on 
 you. Oh, you will never know till you enter the 
 eternal world, how many earnest, fervent prayers, have 
 been offered to God for your conversion. The pray- 
 ers that have been offered up have pierced the hea- 
 vens, and entered the ears of the Lord of hosts. The 
 Holy Spirit has been sent down, and souls have been 
 co-nverted to God. I have heard from the lips of some 
 of my hearers such testimony as I am sure will lead 
 
THE FREENESS OF THE GOSPEL SALVATION. 243 
 
 me to rejoice through all eternity, that I have been 
 permitted to preach this series of sermons. But are 
 there not many that are still unconverted ? My dear 
 hearer, who art still unconverted, this is a very affect- 
 ing moment to me. I can, in some slight degree, con- 
 ceive now how I shall feel, if I see you at last driven 
 out for ever from the presence of God. I will tell you 
 plainly I am afraid I shall see this one day. I have 
 been seeking for this many weeks, to draw out of the 
 divine treasury, truth, and motives, and arguments, 
 to move and melt your heart ; I have borne you on 
 my soul continually before God. Yes, while you have 
 slept, I have awoke, and risen to pour out my heart 
 in supplication before God for you. I have asked the 
 prayers of all God's people for you. I have besought 
 the members of this Church to be very earnest in their 
 prayers to God for you. I have written to the mem- 
 bers of the Church, in which I formerly ministered, 
 entreating them to bear you on their hearts in their 
 approaches to the mercy seat. I have v/ritten to my 
 brethren in the ministry, and besought them to pray 
 for your conversion. I have held up before you Jesus 
 Christ, and him crucified. I have exhibited to you the 
 strongest motives that can be found in the whole word 
 of God. The Spirit of the Son has been here ; and 
 all around you souls have found salvation. God him- 
 self has been striving with you ; and yet, after all 
 these prayers, and all these appeals, and all these 
 strivings of the Spirit : here you are to-night, still in 
 your sins — an unconverted sinner ! ! And I tell you 
 the truth, when I say I am afraid that you never will 
 be converted ! I am afraid that where God and Christ 
 is you will never come ! ! Oh, I could sit down and 
 
244 THE FREENESS OF THE GOSPEL SALVATU 
 
 weep a fountain of tears over you. Here are the 
 waters of life, and you can come to them, but you Avill 
 not. Ye, who go away from this audience to-night 
 unconverted, I am afraid I shall never meet you in 
 glory. Oh, why will ye die ] It is not now too late. 
 Whosoever will, let him take of the water of life free- 
 ly. If you have listened to all these discourses un- 
 moved, may God, in his infinite mercy to-night, strike 
 conviction into your soul, and pluck you as a brand 
 from the Burning ! 
 
VALUABLE WORKS 
 
 RECENTLY ISSUED BY 
 
 ROBERT CARTER, 
 
 BOOKSELLER & PUBLISHER, 58 CANAL STREET, NEW YORK. 
 AND THOMAS CARTER, PITTSBURG, Pa, 
 
 CHEAP EDITIONS. 
 
 HORNE'S INTRODUCTION. Price S3,50. An introduction to 
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 tion, 1 vol. 12mo. 
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 HISTORY OF THE CHURCH OF SCOTLAND, from the In- 
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 By the Rev. Joseph Belcher, D.D. 12mo. Price 37 1-2 cenU. 
 
THE COMPLETE WORKS OF BISHOP 
 
 BUTLER, containing Analogy of Natural and Revealed Re- 
 ligion, Dissertations, Sermons, Correspondence with Dr. Clarke, 
 &.C. &c. To which is prefixed, an Account of the Character 
 and Writings of the Author. By Dr. Halifax, Bishop of Glou- 
 cester. 1 vol. 8vo. Splendid edition on pica type and fine 
 paper. 
 
 " We think the religious public must welcome with gratitude the appear- 
 ance of this volume, containing the writings of so distinguished a logician and 
 divine. The Analogy of Butler enjoys a reputation scarcely second to any 
 other book than the Bible : to praise it would be a work of supererogation. 
 As a specimen of analogical reasoning, we suppose it has never been equalled ; 
 and its influence, in promoting ministerial efficiency, can hardly be over-rated. 
 Some ministers are in the habit of reading it, carefully, once every year. The 
 Analogy occupies about one half the volume ; the remainder consists of Dis- 
 sertations and Sermons on important subjects, and may be read with pleasure 
 and profit. The volume contains more than 600 pages, and is furnished at a 
 very low price." — New England Puritan. 
 
 " The Dissertations and Sermons are distinguished by the same greatness 
 of mind which sjceads itself over the Analogy. His views of conscience, and 
 his illustrations of the subjective influence of the love of God, are the product 
 of deep reflection. He follows out, with a cool and careful hand, the great 
 principle of fitness, comparing things with each other, and demonstrating 
 their relative importance, and the propriety, beauty, and grandeur of the es- 
 sential truths in morahty and religion." — N. Y. Evangelist. 
 
 JAY'S MORNING EXERCISES FOR THE 
 
 CLOSET, for Every Day in the Year. New edition, 2 vols. 
 
 in one, 12mo. 
 JAY'S EVENING EXERCISES FOR THE 
 
 CLOSET, for Every Day in the Year. New edition, 2 vols 
 
 in one, 12mo., bound uniform with the Morning Exercises. 
 THE ENTIRE WORKS OF THE REV. H. 
 
 SCOUGAL, consisting of" the Life of God in the Soul," &c. 
 
 &c. 1 vol. 18mo. 
 
 BAXTER'S CALL TO THE UNCONVERT- 
 ED, to which are added " Now or Never," " Fifty Reasons,'* 
 &c., with an Introductory Essay by Thomas Chahners, D.D. 
 
 SpRROWING YET REJOICING; or, Narra- 
 tive of Recent Successive Bereavements in a Clergyman's 
 Family. By the Rev. Alexander Beith, Stirling. 4th edition, 
 32mo. 
 
 " It is written wth the utmost simplicity, and is pervaded throughout by a 
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 state of the author's own feelmgs, aniid the most trying, and, to nature, over- 
 whelming bereavements. It is peculiarly valuable, as presenting the most 
 striking examples of the work and power of grace on the youthful and the in- 
 fant mind, and the process by which Jesus sanctifies and purifies the souls at 
 the lambs of 'lis flock, before they aire taken to be with him in glory.'^—Guar. 
 
3 
 
 THE LIFE, NVALK AND TRIUMPH OP 
 
 FAITH. By the Rev. W. Romaine, A.M. 12mo. New edi. 
 tion, muslin. 
 
 " Many a good old believer will have his heart cheered and his soul comfort- 
 ed by the republication of this book.— The truth drops from his pen like man- 
 na. His conceptions are remarkably clear, and his style simple and scrip- 
 tural. His own life by faith enabled him to write so well for the edification 
 of others." — Baptist Advocate. 
 
 " Here are three distinct treatises on the same general subject, to which 
 •vangelical Christians of every denomination, during nearly three quarters of 
 a century, have united in awarding the highest praise. — They indicate not 
 only a most intimate acquaintance with the Bible, but a rare knowledge of the 
 workings of the human heart, and are at once full of instruction, adraonitioa 
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 profit, and the young Christian will find them among the safest guides and 
 best helps in the religious hfe, which are to be found any where out of the 
 Bible." — Albany Daily Advertiser. 
 
 THE RETROSPECT; or Review of Providential 
 Mercies, with Anecdotes of various Characters. By Aliquis, 
 formerly a Lieutenant in the Royal Navy, and now a Minister 
 in the English Church. From the 18th London edition 2d 
 edition, 18mo. 
 
 " This volume is one of uncommon interest. While the reader is enchained 
 by the narrative, which it full of incident, in a style simple and lively, he finds 
 it eminently conducive to the cultivation of a devotional s]iirit, and to an ad- 
 miring view of the methods of Divine providence and grace. We remember 
 this work a few years since, with great interest, since which we have not met 
 with it. We have glanced over the pages of this editi.n with renewed great 
 pleasure. The great popularity of this volume app*irs from the large number 
 of editions through which it has passed in Great Britain in a short number of 
 years, having now reached the ITth edition, and proofs of its usefulness have 
 not been wanting. We can assure our readers that there are few works of 
 the kind so deeply interesting, or so well adapted to rehgious edification. We 
 cordially recommend it." — Christ. Intell. 
 
 THE MARTYR LAMB; or Christ the Representa. 
 tive of his People in all a^^cs. By F. W. Krummacher, D.D., 
 author of " Elijah the Tishbite," &c. 1 vol. ISmo. 3d ed. 
 
 " Our author is characterized by a glowing and imaginative style, which 
 ■eems to be the expression of a heart warmed by piety, and susceptible of the 
 tcnderest emotions. He displays a haj)py tact in developing, in the most pleas- 
 ing manner, the circumstances of a scriptural incident or character, and of 
 deriving from it practical lessons."— Prei/^y/erian. 
 
 " It is seldom that the doctrines of grace are set forth in a more florid man- 
 ner, than in this work of the excellent Krummacher. We find here the es- 
 »ence of the gospel presented to the mind with great originality and warmth. 
 It i« a book which we could freely put into the hands of all Christian readers." 
 — Biblical Repertory and Princeton Review. 
 
 THE KEY TO THE SHORTER CATE- 
 CHISM. Containing Catechetical Exercises, a Paraphrase, 
 and a New Scries of Proofs on each Question. New edition. 
 18mo 
 
4 
 
 OLD HUMPHREY'S OBSERVATIONS. 
 
 3d edition. 1 vol. 18mo. 
 
 *' It is a rare thing-, in these book-making days, to meet with such a conden- 
 sation of truth — with such an amount of wisdom in so small a compass, adapt- 
 ed to men of all ag-es, conditions and characters, and fitted to produce a lasting 
 impression on every mind that comes in contact with it." — Boston Recorder. 
 
 " Short and readable articles, containiiig shrewd observations and just senti- 
 ments." — Presbyterian. 
 
 " Old Humphrey is a popular writer in England ; his works have been pub- 
 lished by the London Religious Tract Society, and have been eagerly sought. 
 The rich vein of religious wit that runs through every page, and the strong, 
 plain, common sense that attends everything he utters, commend his writings 
 to the popular taste ; and happily please while they greatly profit the reader." 
 "—New-York Observer. 
 
 OLD HUMPHREY'S ADDRESSES. Bythe 
 
 author of " Old Humphrey's Observations." 2d edition, 18mo. 
 
 " It consists of a number of short papers on a great variety of subjects, 
 written in a devotional spirit, and with great shrewdness, good sense, and 
 quiet humour. It is, therefore, a very pleasant book." — Biblical Repertory 
 and Princeton Review. 
 
 " They have a style decidedly their own, quaint, pithy, pointed, sententi 
 ous, lively and popular; but their chief excellence is the constant and sue- 
 cessful effort of the author to draw a moral from every thing he nieete " — 
 New-York Observer. 
 
 "We recently noticed Old Humphrey's Observations as a very entertaming 
 volume, and the Addresses exhibit the same point, innocent humour, and sound 
 instruction. We can give our readers no general idea of the contents where 
 there is so much variety, but advise them to buy and read." — Presbyterian. 
 
 COMFORT IN AFFLICTION: A Series uf Me- 
 ditations. By the Rev. James Buchanan, one of the Ministers 
 of the High Church, Edinburgh. From the 9th Edinburgh 
 edition. 1 vol. 18mo. 
 
 " The blessed results of affliction are treated with peculiar force of argu- 
 ment, and felicity of expression — strong in scriptural statements of divine 
 truth, and rich in scriptural sources of divine consolation — in a most valuable 
 work, entitled ' Comfort in Affliction,^ by the Rev. James Buchanan, — which 
 I would affectionately recommend to every Christian mourner who desires to 
 drink freely of the refreshing streams which the Fountain of all Comfort— the 
 Word of God, supplies ; for it is from this sacred source the pious and talent- 
 ed author of this excellent work derives ' Comfort in Affliction,' which his 
 pages so eloquently and attractively set forth." — Rev. Hugh Wldte of Dublin, 
 
 LIVE NA^HILE YOU LIVE. By the Rev. Thomas 
 Griffith, A.M., Minister of Ram's Episcopal Chapel, Homer- 
 ton. IBmo. 
 
 " We never heard before of the author of this little book, but we expect to 
 hear of him again, as we cannot believe that such a pen as he holds wiU ba 
 suffered to remain unemployed. The work is divided into five chapters — 
 ' Life a Pilgrimage,' 'Life a Race,' ' Life a Conflict,' ' Life a Blessing,' 'Life 
 n seed time for Eternity.' Not only is the" general conception of the work 
 exceedingly happy, being somewhat of that pithy and striking character for 
 which Jafs writings are so remarkable, but the whole train of thought is in 
 beautiful harmony with the plan ; the style is highly polished, the spirit deep- 
 ly evangelical, and the tendency quickening, elevating, comforting. It may 
 very profitably occupy an hour or two of any person's leisure, who reads for 
 the gratification of a refuied taste, for the cultivation of a reUgious sensibility, 
 sr for improvement intha Christian life." — Albany Daily Advertistr, 
 
9 
 WORKS 
 
 BY REV. J. A. CLARK, D. D. 
 
 RECTOR OF ST. ANDREW'S CHURCH, 
 PHILADELPHIA. 
 
 I. 
 
 A WALK ABOUT ZION. Revised and Enlarged. Fifth edi- 
 
 tion ; l2mo. 2 steel engravings. 
 
 " The spirit of the book is above all price. It is that charity which en- 
 vieth not, vaunteth not itself, is not puffed up. No intelligent man will be 
 disposed to deny that the arrogant principle of Puseyism has extensively 
 infected the Episcopal Church in Great Britain and this country. Wheii^ 
 therefore, we find a w^riter of that communion who is not in the least af- 
 fected by it, but who utters in Christian meekness and simplicity, senti« 
 ments becoming the liberal philosopher and the humble minded believer in 
 Jesus, our heart yearns the more towards him on account of the strong ad- 
 verse influence, which, we know, he is obliged constantly to resist." — bap- 
 tist Advocate. 
 
 II. 
 
 THE PASTOR'S TESTIMONY. Fifth edition; 12mo. Revised 
 
 and corrected ; 2 steel engravings. 
 
 " We admire the spirit and sentiments of the author on all practical 
 points of religion " — Presbyterian. 
 
 " Mr. Clarke is an eminently evangelical writer of the Protestant Episco> 
 pal Church, and his productions have been extensively read by other d» 
 nominations."— 2^ewj York Observer. 
 
 III. 
 THE YOUNG DISCIPLE; or a Memoir ofAnggonettaR. Peters. 
 
 Fourth edition ; l2ino. 
 
 " Dr. Clarke has for some time been known to the religious public, as one 
 of the most judicious and excellent -^vriters of the day. His works are all 
 characterized by good thoughts expressed in a graceful and appropriate 
 manner, by great seriousness and unction, and an earnest desire to promote 
 the spiritual interests of his fellow men."— Albany Daily Advertiser. 
 
 IV. 
 
 GATHERED FRAGMENTS. Fourth eaition; 12ino. 2 steel 
 
 engravings. 
 Containing— The M'Ellen Family.— The Paralytic— The Withered Branch 
 
 Revived.— The Baptism.— Little Ann.— The Meeting of the Travellers. — 
 
 Mary Maywood.— A Family in Eternity.— One whose Record is on High, 
 
 &c. &c. 
 
 V. 
 
 CLEANINGS BY THE WAY; or Travels in the Country. 
 1 vol. ; l2mo. 
 
10 
 
 ANECDOTES ILLUSTRATIVE OF THE SHORTER CATE» 
 
 CHISM. By John Whitccross, Edinburgh. New edition; 
 
 l8mo. 
 
 " We admire the plan of this work, which is by striking anecdotes, to il- 
 lustrate and enforce the answers to tiie questions of that invaluable com- 
 pend, the Shorter Catechism."— i?os,'o?z Recorder. 
 
 "The author of this work has been alike original in its conception and 
 successful in its execution. The anecdotes are generally selected with 
 great good taste and good judgment, and are admirably fitted to impress 
 the truths which they are designed to illustrate. This will relieve the cate- 
 chism of a difficulty v/hich many have felt in respect to it — that it is too 
 abstract to be comprehended by the mind of a child : here every truth is 
 seen in its practical relations, and becomes associated in the niind with 
 some interesting fact which is fitted at once to make it plain to the under- 
 standing, to lodge it in tlie memory, and to impress it upon the heart." — 
 Albany Daily Advertiser. 
 
 THE SINNER'S FPJE\'D. From the 87th London edition, com- 
 
 pletinjr upwards of half a miliion, 
 
 '•This little volume contains a series of short, earnest, and impressive 
 appeals, addressed to the conscience of the sinner, to persuade him to be 
 reconciled to God. It appears to us well adapted for general circulation, 
 especially in seasons t;i inquiry. There is perhaps no work of the kind 
 more popular, or more extensively read. It is stated that the work has 
 been published in sixtern different languages, and that more than five hun- 
 dred thousand copies ha' •- been circulated, mostly in the different countries 
 of Europe." — Christian U' server. 
 
 "It is designed by its liircct appeals to arrest the attention of the most 
 careless reader, and to poi.r into his ear some word of truth before he can 
 become fatigued with reading." — Presbyterian. 
 
 " It is fitted to be an admirable auxiliary to ministers in the discharge of 
 their duty." — Albany Daily Advertiser. 
 
 NEW WORK BY OLD HUMPHREY. THOUGHTS FOR THE 
 
 THOUGHTFUL. By the author of "Old Humphrey's 
 
 Observations," and "Old Humphrey's Addresses." 1 vol. 
 
 l8mo. Uniform with the former works. 
 
 ' ' Old Humphrey' is known as the personification of an old man, who 
 has not only had his eyes open in his journry through life, but has act- 
 ually seen many things that escape the observation of others, from which 
 he has gathered lessons of wisdom for the instruction of those who follow 
 them. His style and manner are well adapted to interest the reader. He 
 never speaks without thinking, and havi;.g something to say." — Christian 
 Observer. 
 
 " We most cordially reccomraend Old Humphrey as a charming domes- 
 tic companion; assuring our friends that there is not a family in the Re- 
 piiblic but may save in one day, by following his advice, more than the cost 
 of his volumes." — National Intelligencer. 
 
 LUCILLA5 or the Reading of the Bible. By Adolphe Monod. 
 
 1 vol. l8ino. 
 
 " This is the producti->n of one of the most distinguished of the living 
 Protestant ministers of France. The style has all the sprightliness and 
 vivacity of the French ; and we doubt not that the work will have an exten- 
 sive circulation in this country" — N. E. Puritan. 
 
 " Its design is to prove that the Holy Scriptures are inspired of God, and 
 that it is the privilege and duty of aU people to read them with a referenc* 
 
11 
 
 to their personal salvation. The work is ably written, and impressed 
 throughout with the kind, earnest, and benevolent spirit of the author." — 
 Christian Observer. 
 
 " We venture to say that it contains one of the most acute, philosophical, 
 and conclusive arguments in favor of the inspiration of the Scriptuns, and 
 qyf the importance of their universal circulation, to be found in any lan- 
 
 guage. Part of the book is in the form of dialogue, and part of it in the 
 form of epistolary correspondence ; and while the argument is conducted 
 on both sides with great ability, the skeptic is finally confounded, not be- 
 
 cause he appears as the weaker man, but because he has the weaker cause. 
 We would say to any who have doubts in respect to the truth of Christian- 
 ity, that they will do themselves great injustice, if they cherish those doubts 
 or allow them to settle into uiibelief, without having given this book a 
 careful perusal. If we mistake not, they will find that the skeptic lias liere 
 been allowed to make the very best of Jiis case, while yet, after all, he has 
 been compelled to abandon it." — Albany Daily Advertiser. 
 
 THE BRITISH PULPIT. Consisting of Discourses by the most 
 eminent living Divines in England, Scotland, and Ireland: 
 accompanied with Pulpit Sketches. To which are added, 
 Scriptural Illustrations ; and selections on the Office, Duties, 
 and ResponsibiUties of the Christian Ministry. By the Rev. 
 W. Suddards, Rector of Grace Church, Philadelphia. Fifth 
 edition. 2 vols. 8vo. 10 portraits on steel. 
 
 BICKERSTETH'S TREATISE ON THE LORD'S SUPPER. 
 
 With an Introduction, Notes, and an Essay. By G. T. Be- 
 dell, D. D. 5th edition ; l8mo. 
 
 MOFFATT'S SOUTHERN AFRICA. Missionary Labours and 
 Scenes in Southern Africa. By Robert Moffat, twenty-three 
 years an Agent of the London Missionary Society in that con- 
 tinent. 1 vol. 12mo. 
 
 '• We have read the whole of this large volume with undiminished inter- 
 est, and have found it replete with missionary information, given in an un- 
 pretending, but strong and clear style. The wretched state of the heathen 
 tribes, among whom the writer so long laboured as a missionary; their 
 deep degradation and ignorance ; the trials of faith and patience, of the 
 missionary brethren ; and after years of apparently useless labour, and 
 when the churches at home seemed ready to abandon the whole field, the 
 displays of the power of the Spirit of God, by his blessing upoji the labours 
 of his servants, are all recorded by an eye-witness, who bore the burden and 
 heat of the day, and who lived to rejoice in seeing the triumphs of the Gos- 
 pel, among the most ignorant and degraded of the human family. The nar- 
 rative is enriched also with descriptions of African scenery; with the em- 
 plo3rment, habits, and pursuits of the native tribes ; their dangers from 
 lions and other beasts of prey, and the wars and massacres of the roving 
 bands of marauders, in their desolating excursions from place to place." — 
 Foreign Missionary 
 
 INTERESTING NARRATIVES from the Sacred Volume. Illus- 
 trated and improved, by the Rev. Joseph Belcher. 
 
 Contnits. — The Solemn Inquiry. — First Murder. — Deluge. — Servant Ex- 
 pelled. — Affectionate Father [Sacrificing his Son. — Afl'ecting Funered. — 
 Patriarchal Weddmg. — Dutiful Son. — Affectionate Brother.— Faithful 
 Steward.— Pious Prisoner.— Righteous Governor.— Mistaken Saint— 
 
12 
 
 LECTURES ON THE ACTS OF THE APOSTLES. By John 
 
 Dick, D. D. author of " Lectures on Theology," &c. one vol. 
 
 8vo. 
 MEMOIR OF HENRY MARTYN. Fourth American, from the 
 
 Tenth London edition. l2mo. 
 LIFE OF MRS. ISABELLA GRAHAM, a new edition, enriched 
 
 by her narrative of her husband's death, and other select cor- 
 respondence. l2mo. 
 BISHOP BUTLER'S ANALOGY OF RELIGION, 8vo, beautiful 
 
 large type. 
 BISHOP BUTLER'S SERMONS, 8vo. 
 BAXTER'S SAINTS' REST, 12mo, large type. 
 JAY'S LECTURES— THE CHRISTIAN CONTEMPLATED, one 
 
 vol. iSmo, new edition. 
 A TREATISE ON PRAYER, By the Rev. Edward Bickersteth, 
 
 ISmo. 
 THE COTTAGE FIRESIDE, By the Rev. Henry Duncan, ISmo. 
 THE BELIEVER, a series of Discourses, by the Rev. Hugh 
 
 White, author of " Meditations on Prayer," &c. ISmo. gilt 
 
 back. 
 PRACTICAL REFLECTIONS ON THE SECOND ADVENT 
 
 by the Rev. Hugh White. 
 
 THE FAMILY OF BETHANY, by L. Bonnet, with an intro- 
 ductory Essay by the Rev. Hugh White ,l8mo. 
 
 THE LIGHTS AND SHADOWS OF SCOTTISH LIFE, by 
 Prof Wilson. l8mo. 
 
 THE FARMER'S DAUGHTER, by Mrs. Cameron. 18mo. gilt 
 back, 
 
 JESSY ALLEN, THE LAME GIRL. By Grace Kennedy, au- 
 thor of " Anna Ross," " Father Clement," &c. l8mo. 
 
 THE COMMUNICANT'S COMPANION, by the Rev. Matthew 
 Henry, l8mo, 
 
 THE CONTEST AND THE ARMOUR, by Dr. Abercrombie. 
 32mo, gilt. 
 
 GIFT FOR MOURNERS, containing Flavel's Token for Mourn- 
 ers, and Cecil's Visit to the House of Mourning. 32mo, gilt. 
 
 GEOLOGICAL COSMOGONY, or an Examination of the Geo- 
 logical Theory of the Origin and Antiquity of the earth, by a 
 Layman, l8mo. 
 
 THE LIFE OF THE REV. JOHN NEWTON, written by him- 
 self, with a continuation to his death, by the Rev. Richard 
 Cecil. ISmo. 
 
 ELIJAH THE TISHBITE, by F. W. Krummacher. 18mo, 
 
 PERSUASIVES TO EARLY PIETY, by re Rev. J. G. Pike 
 18mo. 
 

 Date Due 
 
 
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