this letter, viz., to take notice of grievous errors which had come in

this letter, viz., to take notice of grievous errors which had come in

Holding fast the Gospel

Notes of a Sermon delivered in Bethesda Chapel, Bristol, March 1st, 1874.

"Moreover, brethren, I declare unto you the Gospel which I preached unto you, which, also ye have received and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain."—1 Cor. 15:1, 2

THOSE who are in any measure familiar with the first letter written by the Holy Ghost through the apostle Paul to the Church at Corinth, know that there were three especial reasons why the letter was written.

1. To answer certain questions; as for instance, how those should do who were unmarried, and those who had unbelieving partners.

2. To notice the flagrant wickedness and moral inconsistency which had crept in among these true children of God; and, in doing so, not only sharply to rebuke them on account of these things, but to direct them how to cleanse themselves of them.

3. But there was one other especial object which he had in writing this letter, viz., to take notice of grievous errors which had come in among them, and one of these we have especially noticed in this chapter, and that is, the denial of the resurrection.

The apostle brings before them how this touched the very foundation of their holy faith. If there was no resurrection, there were no glad tidings at all,—no truth in any of these things, if there were no resurrection. But he shows that there is a resurrection, and not only so, but dwells on the blessedness connected with it.

The word "moreover" points to the other things on which he had been dwelling, "I declare unto you," in the sense of, I remind you; I stir up your remembrance; I remind you of the gospel which I preached unto you. Tho word Gospel is one with which we are all familiar, and yet it is so deeply important that our hearts have right apprehensions, and that our hearts enter into the full meaning of the word "Gospel."

Now, then, though we are all familiar with the phrase, and have heard it from our earliest days, yet let us seek to ponder it and enter into it.

"Gospel,"—good, news, glad tidings. Good news about what? Glad tidings; what glad tidings? These: That while by nature we are lost, ruined, and undone, and must have remained thus for eternity, God, in the riches of His grace, in His abounding mercy, contrary to all human expectation, contrary to all angelic expectation, in the riches of His grace comes forward, in the wondrous power of His love provides a plan for the salvation of our souls. What a wondrous plan is this, not to give all the universe for the salvation of our souls, for that would be the merest trifle; but He gives,—what? His only begotten Son; He gives His Holy Child Jesus, His perfect servant; He gives the God-man Christ Jesus to hang upon the cross, to die in the room of wicked, guilty, rebellious men. Oh, wondrous grace this! and this He does not bargain for; He does not say, if you do this, or if you give me this, I will give you my Holy Child Jesus. The only condition He makes is, that the sinner accept the unspeakable gift, the Lord Jesus Christ; and if he does this he shall never lose the blessing any more. Oh, this wondrous grace,—this unspeakable grace! God gives the choicest gift He had to give; and He requires nothing whatever on the part of the vilest, most hardened sinner, who has lived ten, twenty, thirty or more years in sin, if he only receives Christ, puts his trust in Him, depends on Him for salvation; instantly he does so, all his numberless transgressions shall be forgiven, they shall be sought for and not found; shall be cast behind God's back; cast into the depths of the sea. Our great adversary shall seek them and not be

able to find them. These are the good news and glad tidings. And the sinner may have it now. He has not to wait until the last judgmentday, but instantly he obtains the forgiveness of his sins; for it is written, concerning the Lord Jesus, in the 10th chap, of the Acts of the Apostles, 43rd verse: "Whosoever believeth on Him shall receive the remission of sins." Salvation is a present blessing, the forgiveness of sins a present blessing. The instant the sinner owns that he is a sinner, he obtains the full, free, eternal forgiveness of his numberless transgressions. If his sins were a million times more than the hairs of his head, all shall be instantly forgiven, when he trusts in the Lord Jesus for the salvation of his soul. This is not all: through the reception of this very gospel, through the belief of this very gospel, we become the children of God. It is through faith that we are born again, and thus become the children of God.

We are thus introduced by tho reception of the gospel into tho heavenly family, separated from the devil's family, separated from the kingdom of darkness, translated into the kingdom of God's dear Son. We are regenerated, begotten again, by this very faith in the Lord Jesus Christ; we become heirs of God, and joint heirs with Christ; we shall be manifested as the children of God, and shall share the glory with the Lord Jesus Christ. These are the good news which the gospel proclaims. No working for these blessings, no going to Rome, no going on pilgrimage. Instantly, on believing the gospel, we all receive those blessings for time and eternity. No devil shall be able to rob us of these blessings which we receive through faith.

The gospel is called by various names. In Romans 10:15, it is called tho Gospel of Peace, and there is not much difficulty in seeing why. We are at variance by nature with God, we make manifest this variance by doing the things contrary to His mind. By this gospel the alienation between us and God is removed. We obtain a new nature, a heavenly life, a divine life, and so it comes that we are at peace with God,—now we love God, while formerly we hated Him.

It is further called the "Gospel of God's Grace" (Acts 20:24). It is called thus because these glad tidings have especially to do with the grace of God, not with the justice of God so much, not with the holiness of God, though the holiness of God and the justice of God are intimately connected with the gospel; but these glad tidings particularly bring before us this attribute of the true and living God. These blessings He bestows upon us in the way of grace, unmerited favour, through wounding and bruising His beloved Son in the room of the sinner, making Him a sacrifice in the room of the sinner. It is thus that God forgives us our sins in the way of unmerited favour. Merit has nothing whatever to do with these good news. If the question were, you shall only fulfil the tenth part of the law, it would be no longer in the way of grace. If we had the least to do for the salvation of our souls, it would no longer be in the way of grace. Works have their right and proper place, and we cannot make too much of works in their right and proper place. But the right place of works is this: we must have the forgiveness of our sins, we must have peace with God, be at one with God, before there can be found in us one single good work in which God can be well pleased. All is without blessing on the part of God until we have accepted the gospel. And therefore this is the first great business of every man, woman, and child, to accept the gospel. Except this be the case you may be a Sunday-school teacher, or you may give away tracts, but not one of these things is acceptable to God. You must receive Christ first. But after we have received Christ, then works come in their proper place; not working for life, but from life, after having been born again, after having obtained heavenly divine life; then we cannot work too much for God, cannot be too much dead to the world, cannot make it too much manifest that we are dead to the world and alive to God.

It is also called the "Gospel of Salvation" in Ephesians 1:13; because these glad tidings do not bring merely good business, or health of the body, or family comfort, or prospects of any kind with regard to this life merely, but they bring us the salvation of the soul. These glad tidings, that the lost, ruined sinner, the one who must have remained for eternity in a state of wretchedness and condemnation, and who

could look forward to nothing but the second death, to the lake which burns with fire and brimstone; that this vile, lost ruined, helldeserving sinner, may be saved from all tho wretchedness, woe, and misery, which he must have endured for ever and ever. These are the glad tidings which announce blessing for eternity, the salvation of our souls.

It is also called the "Gospel of the Kingdom" (Matt. 24:14). A rather remarkable phrase this. Glad tidings regarding the kingdom. In this day it would be much better understood if it were called the kingdom of the gospel. But we must cling fast to what God says, not what man says, or to what thousands of Christians say. If we do not do so it will be a miserable thing to us in the end. The days are coming when there will be neither buying nor selling, unless we have the mark of Antichrist in our foreheads or hands. These are the good news or glad tidings of the kingdom of Messiah, the appearing of the Lord Jesus Christ. That blessed One is coming. The kingdom of Messiah would have been set up when He appeared, but for the rejection of Messiah by the Jews. But the kingdoms of this world shall yet become the kingdoms of our God and of His Christ; and the manifestation of the sons of God is connected with all this. The weak ones, the hidden ones, the despised ones, shall share the throne of glory with Christ. With all these good news, with all these glad tidings particularly, this is connected, that Jesus will have the glory, and that each one who believes in Him shall share in this.

Further: it is said, "Which also ye have received." These Corinthians were in a weak state, in a comparatively little instructed state, there were many failings among them. Nevertheless they had received the gospel. Now, how far is this true of my dear friends in the gallery? Is it true of all my dear young friends,—my dear aged friends? You have heard it times without number. The Holy Ghost may have been knocking at the door of your hearts again and again; but have you received the gospel? Oh! the solemnity of this thought, the terribleness of this thought—received, or not received. It is the will of God that you should receive it. If you do not receive the gospel, you

reject God's blessing, you slight the choicest of all blessings which God has to bestow. Let me press this particularly upon you, dear young people,—Have you received the gospel, or have you rejected it?

Before passing on, turn to one or two passages where this is particularly enforced.

Romans 10:16. "But they have not all obeyed the gospel." You perceive from this it is the will of God that the gospel should be received, believed, obeyed. It is no matter of choice on our part, no question whether we ought or ought not to believe it. It is as much a command of God, as that we should not steal, or that we should do no murder.

Turn also to 2 Thessalonians 1:8: Taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. There is the end of it,—in flaming fire; He will take vengeance on those who do not believe on the Lord Jesus Christ: because this is the one only way to obtain forgiveness of sins, to escape the wrath of God which shall be poured out on the ungodly. And therefore all those who have merely been the hearers of the gospel, and not believers in the gospel, oh! be besought to believe the gospel, to obey the gospel. As long as you are in a state of unbelief you are amongst those who obey not the gospel. This is your expectation; oh! think of it. On the other hand, if you believe in the Lord Jesus Christ, if you receive the Lord Jesus Christ, if you came into this place as the vilest sinner, as the most hardened sinner, at the greatest distance from God, you may be instantly pardoned, may become a child of God this very instant, and the prospect become bright and pleasing.

"And wherein ye stand." What does this mean? It means we go on believing the gospel, we go on trusting in the Lord Jesus Christ, resting on the Lord Jesus Christ for the salvation of our souls. There is such a thing as receiving the gospel, and letting the gospel go again. We see this by the Epistle to the Galatians. They were so taught by false teachers that they had let go the gospel of Christ. Let

us all be wary to avoid this; it is a matter of immense importance, not only to receive the gospel in all simplicity, but to go on from first to last, knowing none other than Christ in the matter of our salvation. So we must go on to the very last of our earthly pilgrimage. As to pleasing God, we need Christ in us; but in the matter of our salvation, we must know none other than Christ for us. Now this is the point, that we stand fast in the gospel; we must hold fast Christ, depend on the work and sufferings of Jesus Christ. And this is particularly important in these days, when, through the subtlety of the devil, ritualism is rampant, and the devil would introduce priestcraft. When these things are so, how important that we should cling and cleave to the Lord Jesus Christ, and know nothing but Him in the matter of our salvation.

"By which also ye are saved, if ye keep in memory what I have preached unto you." What does this teach us? Not merely that there is the necessity for receiving, or that for the time being we stand fast, but that to the end of our course we hold fast to Christ.

"Unless ye have believed in vain,"—What does this teach us? This is a word to young believers, to young converts, and those who have been stirred up to care about their souls: that they should be in earnest, that God would enable them to cling and cleave to the Lord Jesus, and to know nothing but Christ in the matter of their salvation. Those who have known the Lord for a long time, also, should see that they watch in love and kindness over those who have been stirred up to seek the Lord Jesus, that they may cling and cleave further to the Lord Jesus. We rejoice when we see persons stirred up to care about their souls; but it is one thing to begin, another thing to hold fast to the end of the course. So, while we rejoice, we rejoice with trembling; for the victory is not won, but the battle is only begun.

Parable of the Ten Virgins

Notes of a Sermon delivered, in Bethesda Chapel, Bristol, Lord's Day Evening, March 15th, 1874.

Matthew 25:1–13

THE connection in which this portion stands, yon know. In the previous chapter, the Lord Jesus had been speaking about the destruction of Jerusalem, and about His return, particularly about the latter; and having brought weighty matters in connection with this deeply important subject before His disciples, He then goes on with our parable in the 25th chapter. The very commencement of the chapter shows us the connection,—"Then"—at that time, when these things spoken of in the latter part of the previous chapter were coming to pass, at that time the kingdom of heaven shall be likened unto ten virgins.

With regard to parables, I state again, what I have several times before stated, that we should seek to inquire what is the great truth, or what are the great truths couched under the parable, and intended to be set forth by the parable. Having found out this, to be content with that, and not to seek to press every particular point of the parable, lest we should be led into great errors in doing so: for earthly things never to the full can set forth heavenly things. In seeking to find some great truth couched under every particular point, we are in great danger of being led astray. Nevertheless there are always great points, weighty points, couched under the parables spoken by our blessed Lord. Now the question arises, What are the great points which the blessed Lord meant to bring before tho disciples by this parable of the ten virgins? Evidently this: that at the time of His return, while there may be the looking for Him, the expecting Him, and the great mass of Christians being stirred up to look for His return, the danger will be this,—lest all fall asleep; not

only those who have merely the form of godliness without the spirit, but also true disciples, real children of God even; these will be in danger of falling asleep, and not going on waiting and watching. Therefore the great point against which the blessed Lord meant by this parable to warn disciples is, not to go to sleep, but to watch and wait for His return to the very last moment. And we should especially seek to have coupled with this the preparation of heart in which all should be found waiting, looking for, expecting the return of the Lord, and tho danger lest persons are occupied with these things connected with the return of the Lord Jesus Christ, and profess even to wait for His appearing, and yet unprepared for the return of the Lord Jesus Christ. We consider now a little more minutely this parable. I have to state before doing so that this parable was given by our Lord Jesus Christ in reference to Jewish customs; and as those to whom He was, speaking were intimately acquainted with these customs, He does not enter more particularly into them; but one or the other here present may not know the customs to which our blessed Lord refers. At the time of marriage among the Jews it was the custom that the bridegroom in the evening went out with his male friends to fetch home to his house the bride, while the companions of the bride waited in the neighbourhood of the bridegroom's house for the bridegroom; and then the bride coming with the bridegroom, these companions, coming with the bride and bridegroom, went into the house and partook of the marriage feast. The custom was in the evening to fetch home the bride, and therefore the going to sleep is referred to; therefore the reference is made to the midnight cry.

"Then shall the kingdom of heaven be likened unto ten virgins."

The kingdom of heaven is used here for the professing Church; this is the meaning of the phrase here. I say advisedly here the professing Church, for there is no reason to believe that the foolish virgins were true disciples, but only professing Christians "which took their lamps;" for this reason, because it was evening, it was after sunset, they had to wait sometimes an hour or two, and as it became dark

soon after sunset, therefore the necessity for the lamps. But the difference between the wise and the foolish virgins: the wise not only took their lamps, but in separate vessels took oil, that if necessary they might replenish their lamps; but the foolish had made no such preparation. That was the difference, and only difference between the two. You see the ten went to meet the bridegroom, not the five only. They all had lamps, but there was wanting, with regard to the foolish, the vessel containing the oil, that the lamps might be replenished if necessary. The wise went to sleep like the foolish, but they had the oil, and that was the difference. Now this is one of the points regarding which we rightly judge what is couched under the parable. We have to inquire into it, what is the meaning of the oil? what is set forth by the Holy Ghost with regard to the oil? The one had oil, the other had none. Evidently this is the meaning,—that through faith in the Lord Jesus Christ they were partakers of the Spirit; the others were not partakers of the Spirit, because they had no real faith in the Lord Jesus Christ at all. They professed to be His, they professed to care about Him, they professed to go out to meet Him, but in heart they were strangers. And this is the momentous point, whether through faith in the Lord Jesus Christ we are partakers of the Holy Ghost, or not. If any man have not the Spirit of Christ he is none of His. Whatever we have, if we have not the Holy Ghost, wo do not belong to Christ. In whatever way we may seek to resemble the disciples of the Lord Jesus Christ,—we may be in the habit of reading our Bibles, of bowing our knees, of singing together with them, of meeting together with them, of partaking together with them of the Lord's Supper, we may be reckoned among them as disciples; and yet with all this, far from God; with all this, unregenerate yet; with all this, wanting the Spirit of Christ; with all this, not born again through faith in the Lord Jesus Christ. Talkers we may be, in outward appearance like the children of God; but if the heart is unrenewed, if there he no faith in the Lord Jesus Christ for the salvation of our souls, through which we are begotten again and renewed by the power of the Holy Ghost, so that the Holy Ghost takes our bodies and makes them His temple,—if this is not the case, we are yet far from God and His kingdom; and therefore the solemn,

momentous question, particularly in these days of almost universal profession and discipleship, when there is so much profession and religion in the land, whether it is the form or the reality; whether we are horn again, or yet dead in trespasses and sins with all our profession; whether merely in the way of form we bow the knee, and sing His praise, and say Amen to the prayers of others; or whether the heart goes along with the praises and prayers, or whether we only go to this or that meeting, because it is respectable in these days. In the days of the apostles they were cast out as mad; but in these days no man is called a respectable man if he does not make a profession of religion in some shape; and people, therefore, in order that they may be respected would make a profession of some sort or other; and therefore the momentous question is this,—Whether it is a reality? whether it is heart work? whether we be born again? whether it is really taking Christ as our Saviour? or whether it is, after all, only a mere hollow profession? The question is not whether my name is written on the Church book, but whether it is written in the Lamb's book of life; not how my fellow-men look on me, but how God looks on me. Not what is my appearance in the sight of my fellow-men, but in the sight of God. Am I His child? am I born again? Are the disciples loved by me in the heart, or do I simply by the lips profess to care about them. Before God we should weigh these things, and see that we are not deceiving ourselves. But the simplest believer who trusts in the Lord Jesus Christ for the salvation of his soul, feeble and weak though he may yet be, nevertheless having the heart upright, in carrying on warfare against sin, and not in league with the world and the devil, having yet the desire to carry on the conflict againt the world, the flesh, and the devil,—all such simply entirely hanging on the Lord Jesus Christ for salvation, they are the wise virgins, they will be saved at the last, they will assuredly enter with the bridegroom to the marriage supper of the Lamb; while those who simply make a profession, but who cannot appeal to the heartsearching Lord Jesus, and say, "Lord, Thou knowest that I love Thee," will be shut out. Oh! may such be entreated to seek after reality, and not be satisfied with the mere empty name to live, while they are dead in trespasses and sins.

Now to which of the two classes do we belong,—the wise or the foolish? Oh! let us seek to answer before God; and if the matter is unsettled, let us not retire to rest to-night without making the inquiry whether we belong to the wise. You may try to put it off, but it will force itself again upon your heart; therefore ask the question now—To which do I belong? All of us here present belong to one of the two classes. Now let it be. answered. Let me beseech and entreat you not to sit down to supper, and far less to retire to rest to-night, without answering the question before God. And if in honesty of heart you have to say, I am among the foolish virgins, then I ask you, how long you intend to continue in that state? That word belongs to you: "The door was shut." You must be regenerated. The door of mercy is open yet; press, press, press into the door while it remains open. Oh! be besought and entreated.

But some may say, How may I press in? Own before God that you are wicked, guilty sinners deserving punishment; if you do not feel that you are sinners, ask God to show it to you, for it is His delight to reveal it to you. Now, then, God tells you that you are wicked, as all men without exception are wicked, and we have to pass sentence on ourselves, and to accept what God so mercifully has provided in the atoning death of the Lord Jesus Christ. He wounded Him, bruised Him in our room and stead. The Lord Jesus in His own person carried our sins, He bore the punishment due to us, and the soul believing in Him, for His sake, on the ground of what the Substitute suffered in the room of the sinner, shall be saved. Then if you find out by the grace of God that you belong to the wise virgins, you have to say to yourself, All praise to God on this account, I am indebted to Him for it; and now my business is to seek to live to Him, to seek to let my gratitude show that I am sensible of the gilt of the Lord Jesus Christ, and that my future business is this,—while the Lord Jesus tarries I seek not to go to sleep, but to wait for the Son of God from heaven.

As I said before, the danger lest true disciples, real children of God, such who have begun in heart to wait for the return of the Lord Jesus

Christ, lest they should be found slumbering and sleeping when the Lord comes. It pleased God about forty-four years ago to arouse the Church in this land with regard to the truth concerning the return of the Lord Jesus Christ. It was in the year 1829. Since that time many a true servant of Christ who was stirred up has been taken away, has fallen asleep in Jesus. The blessed One has delayed His return. Many others have been in danger, and not only in danger, but have actually gone to sleep with regard to the return of the Lord Jesus. And therefore the great point is, that we seek in heart and spirit, in life and deportment, to let it be seen that we are waiting for the return of the Lord, like the Thessalonians of old. What delight it will give to the heart of Jesus when He comes again and finds our hearts ready to receive Him. Not only to have been stirred up for a little time to talk about His return, but practically and experimentally to look for His return. But seeing here that the wise virgins slumbered and slept, we should not hide it from ourselves that we are in danger of sleeping.

"And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you."

In such an hour as this, no faith of the one will do for the other. No possession on the part of the one will do for the other; it is an individual matter. We must have Christ in our hearts the hope of glory; we must be partakers of the Holy Ghost for ourselves; we must be born again as to ourselves, others have none to spare. No parents can believe on the part of their children. The son and the daughter need the Holy Ghost as well as the father and mother. No godly children can believe on the part of their father and mother; the parents must believe for themselves. The father must have the Spirit, and the son, and the daughter. Except it be so, that the individuals are partakers of the Holy Ghost through faith in the Lord Jesus Christ, they will have no admission, the door will be shut. Oh! the awfulness of the case; to think the door shut, and to be without. But remember, the door is not shut yet; it is open wide now, and the Lord

Jesus, this very evening, with open arms is standing in our midst, and saying, "If any man thirst, let him come unto Me and drink;" "Whosoever will, let him take the water of life freely." The blessed Lord Jesus is delighted to receive sinners,—the oldest, the most hardened sinner, if he but believes in Him, trusts in Him. And therefore remember, any who have to say to themselves, I am among the foolish virgins, I have been born in the house of godly people, have been educated among godly people, and yet I am among the foolish virgins; remember, it is not too late, but do not remain undecided, lest you find it is too late at the last.

"And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut."

What is the great practical lesson to be gathered? Evidently this,— That if people pub off to care about their souls to the return of the Lord Jesus Christ, it is too late. That is not the time. While He tarrieth, that is the time; while He is carrying on the high-priestly work of intercession, that is the time. But when once the Master of the house has risen up, when once He has come, then to care about the soul is too late, too late, too late then. Oh! that this may be deeply impressed on the hearts of my dear friends and fellow-sinners here present. Did you ever, with reference to your own hearts, consider this word, "The door was shut"? If you never did, let me entreat you to do it now,—you my dear girls there, and you my dear little boy, and yon my dear little girl, and all here present who have never pondered this word, "the door was shut," "the door was shut," "the door was shut." And, oh! if this were to be my place, if I had to stand outside, if I had to knock; oh! What would be my pain if the door was shut? Oh, the solemnity of this! Oh! who can describe the feelings of those persons who used to say,—Ah! it is only a dream, it is only a fancy, it is all right; God will not be so particular? and now find that God is very particular and that the Lord Jesus is as good as His word. Oh! what then? what then? to stand outside and find that it is shut, and shut for ever? Oh! the solemnity of the position. But it is open

yet. The very fact that we are assembled here is a proof that it is not shut. If it were shut, the poor servant of Christ now addressing you would not be allowed to speak a word. Now, then, will you delay yet? Will you remain undecided yet? Oh! be besought not to remain undecided, but to close this night with Christ. If you leave it till tomorrow, it may be too late, and the difficulties will be greater than they are now.

The Rich Man and Lazarus

Portion of an Address delivered to the Orphans of the Ashley Down Orphan Houses, April 3rd, 1874.

Luke 16:19–31

IT has been Mr. Müller's practice for many years to address the orphans under his care on the morning of the day commonly called "Good Friday." On Friday, April 3rd, 1874, the children, to the number of about 1600, assembled in Bethesda Chapel, Great George Street, Bristol. The whole service was conducted by Mr. Müller.

The subject of the address was "The Rich Man and Lazarus" (Luke 16:19–31). In the course of his remarks Mr. Müller said,—

Beloved children, I desire to impress this point particularly upon you for your whole life, that without the blessing of God nothing you do will really prosper. You may toil and strive and labour ever so much, but unless God is your friend all in the end will be in vain. Through the Lord Jesus Christ alone you can be really happy, and therefore no one is to trust in his own power or goodness. Our eyes must be directed to the Lord Jesus Christ, in whom alone are found life,

pardon for sin, and acceptance with God. If any of you, beloved boys and girls, desire to get to heaven, you must turn to Jesus; if you wish to escape the place of torment in which the rich man of whom we have read found himself, you must turn to the Lord Jesus Christ. If you wish to be in the place where Lazarus was after his life on earth, you must believe in the Lord Jesus Christ, and look to Him alone to enable you to reach that place of blessedness. This rich man, who at last went to the place of torment, was not a murderer; there is nothing said to show that he was. He was not a thief; there is not the least reason to think he was. Nor is it said that he was a burglar, or did any great open sin or wickedness. This man was like most people in this world who seek to enjoy themselves, who seek to live to themselves, who seek to please themselves, and care about themselves. This was the sin of this rich man, that he did not set God before him, that he did not live for the honour and glory of God; but that to go his own way, to please himself, to enjoy himself, to gratify himself, was the object of his life. As in Isaiah 53 we read, "We have turned every one to his own way," so this was this man's great sin, he liked to go his own way. Some sinners go astray in some way, and some in another. Many find their all in eating and drinking, others in pleasuring, others in making money, others in dress, others in pleasant society, but all, in one shape or other, living to themselves. This man's great sin was that he did not set God before him, did not seek to live to God, did not seek to please God, did not seek to glorify God.

Ask yourselves, dear boys and girls, "What is my object in life? What do I live for? Is it to enjoy myself? is it to gratify myself? or do I seek to live for the honour and glory of God?" Now none can live for the honour and glory of God unless they obtain a new nature, a heavenly nature, a spiritual nature, a divine nature. You remember the Lord Jesus said, "Except a man be born again, he cannot see the kingdom of God." We must be changed,—not merely outwardly changed, but inwardly, altogether changed; and this can alone be through believing in the Lord Jesus Christ. And then, only when we are born again, inwardly changed, having spiritual life within, we desire to live

not to ourselves, but to God. You see the vast importance of all this. You see that though this man enjoyed himself whilst here, it was only for a little time. He had to be dragged away from his enjoyments, he could not take these with him; he could not take his servants, he could not take his food, he could not take his costly raiment or his splendid house with him; he must leave all his gold, his cattle, his furniture,—everything, behind him. The rich may live in great comfort and splendour now, and when they die he carried to their graves in a hearse, with plumes on it and on the horses, to make a show; but what then? Ah! if they were not believers in the Lord Jesus Christ before they went out of the world, though they have such a splendid funeral, they, like this rich man of whom we have been reading, lift up their eyes in torments. Now it is just this torment I wish you to escape. I long in my inmost soul that you may escape this place of torment. For this purpose, dear children, the five houses on Ashley Down have been built, that beloved orphans might enter and hear of the Lord Jesus Christ, through whom alone it is possible to escape this place of torment. For this same reason this little meeting has been held to-day, and for this purpose the Word of God is read to you every morning and evening, and teachers and friends from time to time speak to you about the only way to heaven. Lay to heart, dear boys and girls, and ask yourselves this question, "If this were my last day, or suppose on my way to Ashley Down from this chapel I were to fall down dead, should I go to heaven, or to the place of torment?" None of the dear boys and girls can go to the place of happiness unless they are born again; for without faith in the Lord Jesus they are in nature's darkness, they are unforgiven, and not clothed in the righteousness of Christ. But if we believe in the Lord Jesus, then, though we have sinned times without number, though we have been the worst people that ever lived, yet believing in the Lord Jesus our sins at once are forgiven, and we become heirs of God, and joint heirs with Christ. The moment a poor sinner believes in the Lord Jesus he comes into the road to heaven. How many dear boys and girls here are believers in the Lord Jesus? That is the point. Those who are should see to it that by prayer and reading the Word of God, getting food for your souls, you live to the honour and praise of God.

Mr. Müller then read the narrative, commenting as he proceeded. Speaking of Lazarus being carried by the angels into Abraham's bosom, he said,—Now I am a great sinner, a very great sinner, and deserve nothing but punishment, and if I had what I deserved I should have hell, but if I were to die I should go to heaven. Though a poor wicked sinner, and though I was particularly wicked when I was the age of some of you, yet if I died now, because I am a believer in the Lord Jesus Christ, I should not go to the place of torment, but I should go to heaven. I long to have all the dear orphans with me in heaven. How I long for it! How I pray for it! I pray that I may be surrounded in heaven by thousands of the dear children. But none of you will be in heaven unless while on earth you become believers in the Lord Jesus. Now, then how many will join me in heaven? I want to see in heaven not only the 1600 or 1700 who are here, but those who have already left the Orphan Houses, and all the thousands who may yet come to them; but I shall only see there those who have believed in the Lord Jesus. Lazarus was not taken up to heaven because he was a poor man, or because he was a diseased man, but because he was born again through faith in the Messiah. The Christian orphan may sit now side by side with the unbelieving orphan, may sleep in the same bed, and may eat at the same table; but this will not be the case when this life is over, for at death there will be a complete separation at once and for ever between the believers and unbelievers. I love you, and wish yon to escape the place of torment; and therefore in plain language I tell you that there is no such thing as getting into heaven, without preparation, and that must be through believing in the Lord Jesus.

The Conversion of the Jailor

Portion of an Address to the Orphans of the Ashley Down Orphan Houses, March 26th, 1875.

ON "Good Friday," March 26th, 1875, according to annual custom, there was a large gathering of the Ashley Down Orphans at a public service at Bethesda Chapel, Great George Street. About 1,600 were present, with their teachers and other workers associated with Mr. Müller. After singing and prayer, Mr. Müller read, expounded, and commented upon the narrative of the jailor's conversion, as recorded in the 16th chapter of the Acts of the Apostles. As in all his addresses, so now in this address to the orphans, his aim was to secure a practical application of the subject. Speaking of Paul and Silas praying and singing praises unto God at midnight in the prison, he said,—They knew they were suffering for well doing, not for evildoing; they knew they were the children of God; they knew they were on the road to heaven; they knew that heaven was their home, and that if they never came out of prison again, heaven would be their home. Have you anything of the feeling they had? Some of you have. Have all of you something of it? Do you know your sins are forgiven? Do you know you are the children of God? Do you know you are on the road to heaven? Do you know that if you died this day you would go to heaven? Paul and Silas knew it, and so you may. Any one having this precious knowledge can afford, at all times and circumstances, to give thanks to God. Now it is that you may be brought to this blessed position, and have this happiness that I built the orphan houses, and that I have had the joy of gathering you under my care; and it is for this very reason your beloved teachers and my beloved fellow-labourers instruct you in the things of God— that you may have this joy and be as happy as Paul and Silas were. There is no reason why you may not be as happy as they were, though you are not apostles, and never can be; for it is the happy portion and privilege of all who are the children of God by faith in the Lord Jesus Christ. I ask, beloved children, that you will solemnly and earnestly ask yourselves, in the fear of God,—Are my sins forgiven? Am I a child of God? Am I on the road to heaven? Shall I go to heaven? Should I sing praises to God if I were in such a position as

Paul and Silas were? And if you cannot, then why not? God is not altered. He is the same almighty God. He is the same loving, good, and gracious God as He was in the days of the apostles. Why are you not happy? You cannot be in the state of mind they were in unless you are happy in your souls. Are you happy in your souls? Are you happy because you know you are the children of God? If not, you have not the right kind of happiness.

Speaking of the earthquake, and the extraordinary circumstances attending it, as an answer to prayer, Mr. Müller said: One or another, if there had merely been an earthquake, might have said it would have taken place if the apostles had not prayed. But what a remarkable circumstance that the earthquake should open the doors and loose the bands of the prisoners! The hand of God was in it. Here was the miracle. Do you know the power of prayer, my beloved children? I have been praying forty years. One proof of the power of it is that I see you here before me. But every one of you might know a little of the power of prayer. And we know not to what an extent we may know of the power of prayer. Try it, try it, beloved children; you must begin in the right way. If on the ground of your own merit or righteousness you ask God for blessing, you will not get it. You must ask on the ground of the merits and righteousness of the Lord Jesus Christ. It is called in Scripture—asking in the name of the Lord Jesus Christ. You must first be yourself a believer in the Lord Jesus Christ for the salvation of your own soul. Then, further, the blessings for which you ask must be according to the mind of God. For instance, if any one of you were to ask for many bags of gold so that you might be able to do all your days without work, you might ask a long time without getting these bags of gold to enable you to spend your time in idleness. Prayer must be according to the mind of God. Further: you must have confidence in the power, in the love, and the willingness of God to answer prayer; this is particularly important. We have to believe God does hear us, and is willing to give us the blessing. Then, having asked, we must go on waiting upon God and looking for blessing till it comes. I never in my life, in this way, asked God for blessing without at last getting it; and I expect I shall never

ask in this way without the blessing coming. And what God is willing to do for one He is willing to do for another. Have you had any answers to your prayers, my dear children? The answer to prayer brings great blessings to the soul. It makes one so happy when one gets answers to prayer. Ask yourselves,—How many answers have I had to my prayers? If you watch the hand of God you will easily find out if your prayers are answered.

Speaking on the 30th and 31st verses, Mr. Müller said,—Just let every one of these dear boys and girls consider,—Have I ever asked myself, "What must I do to be saved?" What is the answer? Some perhaps will say, We must pray. Prayer never saves, and never will save. Another may say, I must read my Bible. Reading the Bible never will and never can save. Another will say, I must go to a place of worship. But that will not save us. Another will say, I must keep the commandments of God, I try to please God. That never will save. The trying to save yourself by keeping the commandments would only add sin to sin, and increase your guilt. What then is to be done in order to be saved? We have to do nothing ourselves. Salvation depends altogether upon another, upon the Lord Jesus Christ whom God sent into the world to save us. Salvation is wrought out already, accomplished already, and all we have to do is to receive salvation according to the riches of His grace, as provided for the guiltiest, the oldest, the vilest, the most hardened sinner. As the beggar opens his hand when a kind lady or gentleman offers him something, so we should open our hands to receive the blessing God has provided for the salvation of our souls. And the way of receiving the blessing is to put our trust in Jesus, to depend on the Lord Jesus Christ for the salvation of our souls, which is commonly called in the Scriptures— believing. I ask,—Do you believe in the Lord Jesus Christ? Do you put your trust in the Lord Jesus Christ for the salvation of your souls? If you do, your sins are forgiven, you are the children of God, you are brought on the road to heaven, you are born again, you will go to heaven at last,—through believing in Jesus, through putting your trust in the Lord Jesus Christ. But without trusting in the atonement of the Lord Jesus Christ you can never have these

blessings. I am afraid there are many who have not yet asked yourselves this question, "What must I do to be saved?" What must I do? The first point is I—I—I. That I am saved—that my sins are forgiven—that I am born again—that I am a child of God. Until this is so, everything else is nothing. It is all very well to learn to read and write, to learn a little arithmetic, a little geography, and a little history, and for the dear girls to under stand needlework. All this is right and proper to enable you to fill respectable positions in life,—all very well for this life; but the most momentous matter is this, that your soul is safe. There is not a single child here, there is not a single person in this large city who may not have salvation if they seek it in God's way, which is through faith in the Lord Jesus Christ.

Speaking of the jailor after his conversion, Mr. Müller said, the change of heart was shown in the manifestation of kindness. Religion does not consist in sweet words and religious sentences. It is a poor thing where it goes no further. Wherever there is real trust in the Lord Jesus Christ it shows itself in the life. Just as our faith is strong or weak, so in a greater or less degree will it be seen in our life that we are believers in the Lord Jesus Christ. The jailor was made happy as soon as he believed in the Lord Jesus Christ. As soon as I was brought to believe on the Lord Jesus Christ I was made happy—made very happy; and it is now in the fiftieth year that I am going on as a believer in the Lord Jesus Christ. And yet I am happy—very happy. And that is why I come to speak to you, because I am happy in my soul, and wish you all to be as happy as I am. There is no reason why you should leave this place without being made happy. Now put your trust in the Lord Jesus Christ; now pass sentence on yourselves, and condemn yourselves before God, and own you deserve punishment; but at the same time trust in the merits of the Lord Jesus Christ, and this very moment you will be forgiven, this very moment you will be changed in heart, this very moment you will be brought on the road to heaven. Just as I left the meeting-place at which I was converted forty-nine years ago, so you, if you put your trust in the Lord Jesus Christ, may leave this place happy, very happy. Do not remain thoughtless, but be in earnest. I long for the salvation of your souls,

and day and night pray for it. The blessing may be had by every one. There is nothing to hinder. Only God looks for earnestness. Be in earnest, and the blessing will be yours. Only trust in Jesus,—only depend on Jesus, and the blessing will be yours.

Account of a Preaching Tour

ON Monday evening, July 12th, 1875, at the ordinary Weekly Prayermeeting at Bethesda Chapel, Mr. Müller, in accordance with, a previous announcement, gave an account of his recent tour to a large congregation, He said,—

"Nearly two years since my beloved wife and I visited Brighton. I preached there with evident marks of blessing both to believers and unbelievers, and I thereby was particularly led to consider how desirable it was—as I had ministered for more than forty-two years in Bristol, and almost exclusively during that time in Bristol—that I should not confine my ministry to Bristol. Last year we were in the Isle of Wight, and there I preached manifestly with blessing to those who heard. A very dear lovely brother in the Lord, who had been one of the leading ministers of Birmingham, said to me on the last Lord's Day I preached in his chapel,—'Dear Mr. Müller, I do not wish to flatter you, but I must tell you this has been the happiest day of my life.' This spoke to my heart. I knew how God was with me, and how He had used me in the ministry of the Word. It spoke to my heart thus: 'Why confine your ministry to Bristol only.' It was this in particular which determined me, by the help of God, to go forth to other places ministering the Word. Many of you remember that after my return from the Isle of Wight I stated here that I had it laid on my heart thus to go forth. Peradventure one or other thought this would never be. Nevertheless it remained in my heart. I had not spoken

lightly or unadvisedly, but to the glory of God, and in the fear of God. In process of time the thing came about. It was not simply that I looked at the result of the blessing I had seen in Brighton and elsewhere, but it was the deep consciousness,—I may speak egotistically, but I do not mind what is said about that, for I speak to the glory of God,—it was the deep consciousness that I had learned truth in the school of Christ during the forty-nine years I had been a believer, which I felt responsibility was laid on me to seek to communicate to others. I felt I knew God in a way which was not generally known. I felt I had an acquaintance with Scripture, and was able to apply truths in a way in which truths are not generally applied. I felt God was with me, and would help me, and that a blessing would come out of my labours. But more: I felt I had a place in the Church of Christ which not every one has; that I was known to hundreds of thousands and millions, and that these hundreds of thousands and millions loved me and esteemed me; and that therefore if I came to a place I should get hearers. The question was whether I should get places large enough to hold the hearers who would come. I felt therefore that on me was laid a responsibility to make good use—though at the evening of my life—of the opportunities God had opened for me to set forth the truth. After waiting on God, and seeing that the time had come, I went forth, and assuredly God has abundantly blessed my labours. I know some here thought little of it, and questioned whether I was called to this work. But as for myself I had the fullest assurance that it was the will of God, and that God would bless my labours abundantly. And what have I now to say? Ten times beyond my largest expectations, if not a hundred times, God has been with me blessing my labours. Now a few particulars. I wrote to a beloved Presbyterian clergyman at Brighton, and said I had it in my heart to go again to Brighton, and preach again in his church if he were willing. I had the most affectionate letter in return, in which he expressed the greatest delight at my coming, The first time I preached, not only was the place crowded to the utmost, but hundreds had to go away, and God wrought greatly in the way of blessing to the unconverted and to believers. And as soon as this dear brother found I was there, he gave

out that I should preach every Sunday and twice in the week, and I readily accepted it. So I preached time after time whilst there in this place, besides preaching also in the Odd-Fellows' Hall, where the socalled Brethren met. I had then invitations from all quarters to come and preach. At first I felt a little the exertion with regard to my voice and chest; but the more I preached the more this passed off, and soon I felt no difficulty whatever. So I looked out for the largest place in Brighton—the Dome,—which will hold 3000 persons. But as it could not be had on the Lord's-day evening,—the reason I found out afterwards being that the ministers in the place did not like their own congregations to be disturbed,—I took it for a week-day. It so happened that evening, that for an hour before the service the rain poured down in torrents, and continued so till after the meeting. One thousand persons were there, and God helped me to preach; but with regard to this place I had not the joy I had expected. The people did not sleep over what they heard at Brighton. I had the testimony of the Holy Ghost to my own soul how God blessed my labours there. I felt I had not strength for inquiry meetings, and therefore I did not attempt them, except once or twice; but felt I must leave this work to be done by beloved brethren and ministers statedly labouring in the places in which I preached. I was delighted to meet the heavy expenses connected with these services."

Mr. Müller also referred to visits paid by him to Lewes, and continued,—

"Now having been nearly six weeks at Brighton, I felt I must go forth elsewhere. Preaching, of course, was not my only service. I saw many persons who came to me about their souls. A little portion of my work followed me from Bristol daily: I wrote my Report, and had correspondence to attend to. My beloved wife helped me in all, especially in the correspondence and with the Report. My purpose had been to go now to Liverpool, to follow up Mr. Moody's work there. I had corresponded with a beloved brother who particularly advised me to seek to lend a helping hand to the young converts. But when I gave myself earnestly to prayer about this, I was led, contrary

to my expectations, to Sunderland. It was most clearly and distinctly impressed on my heart to go to Sunderland instead of Liverpool. I prayed again and again, and Sunderland remained present to my heart, and I was delighted. There was a large Church there of about 800 believers, and a large chapel which would hold 1600 or 1800 persons, and my beloved friend Mr. Rees would give me a hearty welcome. I wrote him, and he was overwhelmed with joy. No sooner did he know I was coming, than he wrote to Mr. Spurgeon to say, that Brother Müller was passing through London on his way to Sunderland. I had then a most affectionate letter from this beloved brother asking me to preach on my way through London. This was done. I had no hesitation whatever about my voice, because my voice is very strong and very good. Moreover, I looked to the Lord for help regarding this as every thing else. The building holds 6000, and I judge that about 4000 persons were present, and that all heard me except any who were dull of hearing. God was with me, and helped me. I saw then how God helped me in every way. On the next day I prayed at the Haymarket Opera House, at Mr. Moody's meeting, and I believe every one heard me distinctly. When I preached the first time at Sunderland, I found, to my great sorrow, that whilst about 1800 persons were crammed into the place long before the meeting commenced, many hundreds could not get in. I preached for about four weeks at Sunderland, and also attended twice the noon-day prayer meeting, and spoke. The choicest part of my service during my absence from Bristol has been the opportunity of addressing many hundreds of ministers. The mere fact becoming known that Mr. Müller was to preach brought a number of ministers who had read my narratives and reports. Thus I judged my service particularly was used by God in bringing the simplicity of the truth before ministers, and the way of setting forth the truth and applying the truth. Whilst I was at Sunderland, two excellent ministers came to me, and in the name of all the Nonconformist ministers of Newcastle, asked that I would visit that town. I said, 'I am unable to give an answer; but if you can get me the largest chapel there, I will come next week and preach there, and then consider the case further.' They said, 'We pledge ourselves to this, and will make

arrangements.' I went, and there I preached in the largest chapel. You cannot get to any place where the truth is more needed than at Newcastle, on account of the sceptical reading and the infidelity that prevail there."

Mr. Müller then gave a detailed account of his labours at Newcastle, and of arrangements which were made for him to occupy the pulpits of the nine largest chapels in the town. Referring to one service, he said,—

"God was with me. If I had had an inquiry meeting I have no hesitation in saying that perhaps 200 would have stayed behind, but I felt that this was not my service. For many reasons it may be best to have a little time to see how far the work is real.

"I was asked to address a meeting of Christian workers. I consented, for I felt to decline would be false humility. If I said I had nothing to bring out to profit the people, it would be a shame and disgrace to me. For a servant of Christ, who for nearly fifty years has been engaged in the ministry of the Word, to have nothing to say, would be shame and disgrace. What chiefly induced me to go to Newcastle was the desire to follow up Mr. Moody's work, and to seek to benefit young converts by seeking to instruct them in the things of God. Mr. Moody began his labours in England at Sunderland. From Sunderland he went to Newcastle; and I desired to follow in his track."

Mr. Müller then referred to other places visited by him, and continued,—

"I state these facts to the glory of God, that all of you may have the deep conviction in your souls that it was of God that I should leave you for a time. I never spent a time in my whole life when I so enjoyed the presence and blessing and wondrous help of God. I bless and praise Him that at the close of my 70th year He has condescended to use a poor miserable worm to such an extent. I

adore, praise, and magnify Him for His wonderful condescension, though it does not surprise me. I expected great things from God. I knew that if ever I went forth in this way, that God would be with me and would abundantly bless me. The last meeting I attended—which was for Christian workers—was so blessed, so precious, that if during my fifteen weeks' absence from Bristol, that had been the only opportunity I had of opening my mouth, I should have been repaid most abundantly. Now what is the conclusion of the whole matter? I bless and praise God for the great honour, the glorious privilege, bestowed on me at the evening of life to do this great and glorious work. My inmost soul is convinced it is all of God that I should be far more abundantly engaged in such service. I purpose,—as soon as the Lord permits, as soon as dear Mr. Wright has had some relief and change, together with my dear daughter, and as soon as the Report shall have been completed, and God in other ways shall make my path plain,—to sally forth again. The next place I visit will be Edinburgh, because Mr. Moody went from Newcastle to Edinburgh. Then I purpose to go to Dundee and Glasgow; and then as God may lead me, to other large towns and cities, with the determination, as much as lies in me, to set forth the truth in its simplicity, as God may help me. I doubt not He will further bless me in this glorious service, for in my inmost soul I give Him all the glory. I am a poor miserable worm in myself; but if I were not to say that God was with me, and that I had not ministered in the power of the Spirit, I should be ungrateful to Him; for the power of the word was felt, and I have no doubt the greatest blessing conveyed has been especially to the hearts of hundreds of ministers who will become thereby the better instruments in setting forth the truth as it is in Jesus."

Account of a Second Preaching Tour

ON Monday evening, July 10th, 1876, Mr. Müller, who had recently returned from a long preaching tour extending over ten months, gave an account of his labours during that period, to a large congregation in Bethesda Chapel, Great George Street.

After the singing of a hymn and prayer, Mr. Müller said,—One object, beloved brethren and sisters, why I propose that we should have this meeting is, as knowing how earnestly you prayed for myself and my beloved wife, both with regard to the service for the Lord, and with regard to blessing for our health of body and blessing to our souls, it seems right, suitable, and becoming, to bring before you cause for thanksgiving, for the Lord has been remarkably good to us in every way. As to our health, we have been remarkably well. If I may refer to myself, I have cause to say that during the forty-three years I have been in England, I have never had one single year that I have been in better health than during the past twelve months, and I find myself now as capable of work and labour, both as regards the body and mind, as I was fifty years ago. I do not know of a particle of difference as to energy of mind and strength. And as to voice, never during my whole life was it stronger than during the past twelve months, nor even when I first began to minister the Word, and ministered ten or twelve times a week, including services in the open air. I never had an engagement made but I was able to fulfil it, though during the time I was away I preached 328 times. Now this is a matter for thanksgiving; and as I know that you have been so kindly again and again remembering us, not only at these meetings but in the other chapels, and as I have the fullest reason to believe, in secret also, I feel it right to let this be known as a subject for praise and thanksgivings, how the Lord has been listening to your prayers; and we thank you heartily for the kind interest you have taken in us. Nothing happened, all the thousands of miles we have travelled, in the way of harm.

Then with regard to the help which the Lord has given, eternity only can prove with regard to spiritual profit and blessing; but this I do say to the praise of His name, whatever the appearance may be,

though I say it myself, I am certain I was never in one single city or town but the Master's print was left behind. Blessing, blessing in abundance, left behind, more especially among the children of God, though as to blessing among the unconverted there was a good deal. My especial object was not to go as an evangelist, though I did it, and with greater power and help than ever; yet that was not the object, but my particular object was the edification of the people of God, to seek to help on the believers, and especially to care about strengthening the young disciples; and in every way and in every place God most abundantly blessed the labours, so that again and again I had thanks given me for the kindness in coming to them. And again and again deputations were sent to thank me for coming to the place, on account of the blessing they had received. What I have to say savours of praising myself. I have counted the cost; I know well how one or the other who does not know me, and who does not desire to receive it from me as the desire to praise the Lord, will hear words of self-complacency and self-esteem. But this I must leave with Him. I seek to please Him. But this you know, that if I sought to praise myself, the blessed Lord would soon put me down.

When we set out, the first stage was London. We were there fifteen days, and I preached fourteen times. This sphere of service has always appeared to me one of the most glorious parts of my labour for the Lord, for I had from perhaps fifty or one hundred different Churches, individuals coming, so that among the 3,000 or more who heard me in the Conference Hall at Mildmay Park, were persons who came from all quarters of the city. During the whole time I was exceedingly helped by the Lord, and I believe most abundant blessing resulted. I preached to young converts five times, as well as to other Christians, and attended the noon meeting.

After this we turned our steps towards Scotland, for in the previous preaching tour we had not reached Scotland, and that was particularly laid on my heart.

Mr. Müller then stated again the circumstances which at first led him to devote his time to this service, and gave as his chief reasons: first, because in his work and labour in connection with the Church in Bristol for forty-three years, he had gathered a measure of experience on account of the length of time; and, second, because he had also gathered considerable experience in connection with the Orphan work which might be useful to others.

On these accounts, he said: I felt a measure of responsibility laid on my heart to benefit other children of God in the way of comfort, instruction, warning, and that I should do my best to lend a helping hand to other believers. Then many can bear me witness how for years I have again and again brought before you the importance not only of praying for evangelists, and to be thankful for evangelists, but to pray for pastors and teachers, that the young converts might be led on. Then I had it laid on my heart to follow up the work which God had wrought by the instrumentality of the beloved brethren Moody and Sankey, going to the places where they had been, and seeking to benefit the young converts. This I have been enabled to do, so that now scarcely any place remains unvisited. We have been to York, Sunderland, Newcastle, London (twice), Dublin, Glasgow, Dundee, Liverpool, Aberdeen, Inverness, Kilmarnock, Wick; so that as far as I know there only remain Manchester and Birmingham. And as I was going about from place to place I saw the deep importance yet further and further of being engaged in the work in which I was, because the blessing which has been communicated through these beloved American brethren was here and there in a measure beginning to grow cold; therefore the deep importance to lend a helping hand, to rouse, to strengthen the disciples, to bring before them not to be satisfied with first impressions, but to seek to grow, and particularly to be careful lest they should lose their first love.

The first place visited in Scotland was Kilmarnock. The largest parish church, holding 1,800, was placed at my disposal by the aged minister, a true evangelical man. I preached there three times; also preached in two different Free churches, the church of the

Evangelical Union, and the meeting-place of so-called Brethren,— seven times altogether; also once at Saltcoats. Everywhere we were received with the greatest kindness. Letters of commendation were not needed to one single place. I was known everywhere; everywhere I was loved and esteemed. Hearts were opened, and pulpits were opened with delight. This I felt to be the finger of God pointing out what was His will regarding me. I had reason to believe it would be so, for my heart has been towards the Church of Christ for many a year. I love all who love our Lord Jesus Christ, and I was loved among all the denominations, and by them all received with open arms, and the greatest kindness shown by every one, by Episcopalians, National Churches, United Presbyterians, Morrisonians, Congregationalists, Baptists, and so-called Brethren,— nothing but love shown me in all quarters! If I had had ten times the amount of time I could have used it all, so vast the openings, so abundant the openings,—and in no little corners, but to vast congregations. Now all this was God's confirmation as to what He would have me do, even to make good use of these precious, blessed talents which He had put into my hands to use for Him in the closing days of my earthly pilgrimage. Many of you have heard me pray that He would make the remaining days of my life the best part of my whole journey. I believe He is answering my prayers in this way, in condescending to use a vile, wretched, miserable worm, to the blessing of tens and hundreds of thousands, as in the past year.

After being in Kilmarnock a week, we went to Dundee. We went to no place without clear guidance. It was always manifest in every place that God had sent us there. Work was ready for us, and blessing followed. Our way to Dundee was instrumentally opened in this way. We had a very affectionate invitation to go to the Conference there. We waited on God about it, and as we prayed about it the matter became clear and distinct. We went to Dundee. At this Conference there was a large and particular service. A vast number of brethren in the ministry were present, and among them I could seek just to do what could be done to lend them a helping hand in the way of encouragement; and though it may seem boasting, I dare not keep it

back, for on the 17th of next month it will be just fifty years I have been engaged in the ministry of the Word, and if I had nothing to say to my younger brethren in the ministry, it would be a shame to me. I ought to be able to comfort, to encourage, and to help them, and by the grace of God I felt I had something to say. There was no keeping back in the way of false humility, for to the praise and honour and glory of God I could bring out what I had to say. At all these meetings I had blessed opportunities of giving out what I had learned, and all my mistakes I could bring out in the way of warning. To speak within bounds, I have had the opportunity of bringing the truth before 2,000 ministers. On one occasion alone I addressed for about an hour 500 of them, and at all the meetings they were present in great numbers. For instance, I brought out how profitable I had found the inquirers' meetings from my earliest days in the ministry; for although they were comparatively new in England, yet they were not new to me, as I had begun to hold them in Germany in. 1828. Then, "How to get a text?" How deeply important not only to preach but to have the very message God would have us to deliver. Then, "What was the most profitable way of ministering?" Not sermonizing, but expounding the Scriptures, in order to lead the disciples to a love for the Word of God. Everywhere I went entreating and beseeching them to make good use of the Word of God, more and more to become men and women of one Book, to be taken up with the Bible, and to find all and all with regard to spiritual things in this blessed Book. And again and again they have thanked and blessed God that they have been stirred up to care about these things.

In Dundee I preached in an immense hall, called Kinnaird Hall, to 2,000 or 3,000 people. I preached also in a number of churches besides. Among others, in the church where beloved holy McCheyne preached—St. Peter's church; also in the McCheyne Memorial church. In all these places I attended the noon prayer-meetings, and particularly sought to revive the spirit of prayer, for I brought before them how entirely everything depended on earnestly dealing with God. Everywhere I went the prayer-meetings increased fourfold or fivefold, and sometimes to a greater number than that; because I

sought to bring before beloved brethren what it was to deal with God in simplicity, expecting great things from God; and the beloved brethren were encouraged thus to wait upon God, and blessing came. During the sixteen days we were in Dundee I preached sixteen times, and once in the neighbourhood of Dundee, at Broughty Ferry.

From Dundee we went to Perth. I had been invited by a Baptist minister at Perth to come and preach there. I knew nothing of the place except that this dear brother was a godly man, and that there were some beloved brethren in fellowship for many years, friends of beloved Mr. Craik, who had preached again and again in this Baptist chapel. This I found to be a small place, and it was crowded to the utmost. I next preached in the City Hall. When we arrived there, there were ten or twelve of the ministers of the town waiting to receive us. As they had no service in the evening (the preaching in Scotland being generally in the morning and afternoon), they were there to give me and my beloved wife the right hand of fellowship. Then we went into the hall. When they saw this hall crowded, they said, "It has been announced Mr. Müller will preach in the Baptist chapel, but the people cannot go in there;" and therefore they gave notice that I would preach in the United Presbyterian Church close by. This they arranged entirely by themselves, without consulting me in the least, showing by their actions their lovely spirit and readiness to receive me. We only stayed there five days, and then went to Glasgow, not only because there these American brethren had laboured, but because I was invited to come to the Conference. At the Conference the crowd was immense,—about 5,000 being present, and hundreds unable to get in. There was all but a complete disturbance on this account; but it was stated that Mr. Müller would repeat his address in one of the neighbouring churches, which I did, and also had the opportunity of enlarging upon the subject there, which I could not do at the Conference, on account of the number of speakers. Every Lord's-day I preached in the Prince of Wales' Theatre to between 3,000 and 4,000. Among these there were about 2,000 Christians, who had come there to get some spiritual food, as there are no churches open in the evening. On the week evenings I

preached in the largest churches in the place. Five different Monday evenings I preached to young converts, and the places were crowded to the utmost,—aisles and pulpit-stairs being occupied, the number present being about 1,600, all young converts. At another time I spoke to Christian workers in a church holding 1,600 or 1,700 people. They were admitted by ticket, to insure that all should be bonâ fide Christian workers. Then I also preached in the church in which Dr. Craik (brother of our departed brother Mr. Craik) preached. At the noon meeting I was present as often as possible; and there, at twelve o'clock every day, I had a congregation of about 1,000, among which were a great number of ministers. An Episcopalian bishop was again and again among my hearers, and I also had some conversation with him. Thus I went on in various places. I may just mention that the longer I remained in places, not the fewer came, but the number increased; the taste and relish for the truth increased.

In Inverness I began with 400 or 500, but by the time we were leaving, the place was crowded. I did not seek to excite the people, but to bring them to the Bible, and to make them value the Bible and prayer, and to expect great things from the Lord.

We were in Glasgow thirty-five days, and I preached, thirty-five times. Also at Kirkintilloch once, Pollockshaws once, and Hamilton once, making a total of thirty-eight times.

While in Glasgow I had a pressing invitation from Dublin to go to the Conference there, but hesitated about accepting it, on account of the great blessing in Glasgow. Then, came a letter signed by seventeen ministers in Dublin, entreating me to come. At last I felt I ought to leave, as I should have a most blessed opportunity in Dublin. Notwithstanding my natural disinclination for going to sea, we went; though in the depth of winter, we went; and it was of God that we went, for the opportunities were most blessed, I preached in the three largest halls, viz., the Metropolitan and Merrion Halls, and Exhibition Palace. Then I preached also at one of the Free churches

beside, and attended the noon meetings. Wherever I went these noon meetings were placed at my disposal at once. "Dear Mr. Müller, you may have them entirely to yourself, and give addresses at every one of them;" and in most places I did so. In Dublin the Lord was with me, and blessed abundantly.

While in Dublin I had time to look over letters I had received while in Glasgow, and among them was one inviting me to come to Liverpool and preach in the Victoria Hall, which letter I had not read till then. Since my return I may say that I have looked over the letters of invitatation, and I have now no less than ninety-eight letters of invitation from the largest towns. When I read the letter from Liverpool, I thought this is too mighty for my voice, on account of the size; but we prayed about it, and I eventually agreed to go there. We were twenty-one days in Dublin, and I preached twenty-four times.

Before going to Liverpool, we went to Leamington in Warwickshire, where I preached fifteen times; to Coventry, where I preached twice; at Rugby once; at Kenilworth once. During the twenty-seven days I was in Leamington and neighbourhood, I expounded the Scriptures every morning at a large establishment.

Then we went to Liverpool. On the Lord's-day mornings we went to the Albion Hall for the breaking of bread, and in the evening to the Victoria Hall. The Lord strengthened my voice, and I preached eleven times the first week in this place. We went to York for one week. Then back to Liverpool, and preached again at Victoria Hall six days following. Many of the Liverpool merchants came from the Exchange to hear the address at the noon meetings. Altogether, I preached at the Victoria Hall thirty-nine times.

From thence we went to Kendal; and here, remarkable to say, as a large place was desired, the beloved Society of Friends offered their meeting-place, it being the largest in the town. I preached there twice, and twice in other places. Next we went to Carlisle, where I preached once.

Then to Annan, where I preached at the United Presbyterian Church. In this place the total inhabitants are 3,000, but out of these 600 were present.

Next we went to Edinburgh, where we remained six weeks. The Free Church Assembly Hall was placed at my disposal, and I was requested to give addresses at all the noon prayer-meetings, and hold as many meetings as I had strength for. In Edinburgh I preached fifty-three times. When in Glasgow I had a meeting with about 100 ministers of all denominations. In Edinburgh I had a similar meeting, with about sixty or seventy of the ministers. They asked a number of questions regarding pastoral work and the ministry of the Word, and everything was of the most affectionate character. I also addressed a meeting of about 800 Christian workers, and by the request of a professor, addressed many divinity students for about an hour.

After leaving Edinburgh we went to Arbroath; then to Montrose, preached there four times; then to Aberdeen, where we stayed three weeks. Here, in addition to other meetings, I had two meetings for women only: one meeting of 1,600, and another of 1,000. The very first evening God gave testimony in the winning of one of them, who was a teacher, and was brought to the knowledge of the Lord. From thence we went to Ballater, and then to Crathie. I preached six times close to Her Majesty's ground, the castle being within sight. Several of the Queen's household came: one, a German lady; also the housekeeper; and the head gardener, who is also one of the elders of the Free Church. At that time it so happened there was a communion in the Free Church, and the dear minister asked me to speak at this service.

Then we went to Braemar, where I preached twice. Then to Inverness, Wick, and to the extreme end of Scotland, preaching in the parish where John o' Groat's house is; and the scattered population came from three to six miles to hear. Then to Inverness again, and back to England. I purposed to have stayed a fortnight

longer in Scotland, but the death of an aged Christian friend made it necessary that I should come back sooner. We came to Reading, where we stayed thirteen days, and I preached thirteen times. Then to London again for ten days, preaching ten times.

Now I leave it with you, my beloved brethren, to form your own judgment as to what my business is. But to whatever conclusion you might come, I can only say this,—-Day by day we have been crying to God for guidance, light, and direction; and the longer I have been engaged in this service, the more I see it is the will of God I should devote the evening of my life to this blessed work. Here I am: this seems the will of my heavenly Father; and until He speaks differently, what can I do but give myself to this service? For I feel there is responsibility laid on me to attend to it, on account of the openings I have in every place; on account of the love I have received in every place; on account of the confidence saints have in me everywhere I go. They say, "We know you by name for ever so long, and are delighted to see you and hear what you have to say." I have found that where no one else could go, I have been received with open arms. Brethren have told me, "Well, we will go and tell such a minister in the way of respect, but there is no prospect he will let you preach." The reply has been, "Is it Mr. Müller of Bristol? Mr. Müller of the Orphan Houses? delighted to let him preach." Such a thing never heard of before. Thus you see the openings God gives in every direction, and I feel the responsibility to use them. I have felt like this: "I have been the servant of the saints here for forty-three years, and delighted to minister among you; and formerly when I went away for a month, it was always like banishment to me, and delighted I was when the time came to come back. All this is now different. I see God leads me; and just as much as I was opposed to go from Bristol, I am ready to follow the leadings of the Lord. As long as He pleases to give health and strength and voice, and to give to Mr. Wright health and strength, and as long as there is nothing of a pressing character calling me back; what can I do but obey, and attend to this evident call from God to give myself to it? What of course may be next year I cannot say, for I am now nearly seventy-

one years of age; but at present this is my happy blessed service, in which I purpose to spend the evening of my life.

Now I commend this matter to you, my beloved brethren, asking you to help by your prayers; asking God to sustain us physically, mentally, and spiritually, in our precious service; to be pleased to make use of us, both myself and my beloved wife, who gives away tracts and speaks a word in private. All we can do is to commend ourselves to your prayers, that He would make it increasingly plain regarding us.

The Forgiving God

A Sermon preached at the Tabernacle, Penn Street, Bristol, on Sunday Morning, August 13th, 1876.

"Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's."—Psalm 103:3–5

WE should particularly notice in this Psalm, which I read to you, the stress the Psalmist lays on praise: "Bless the Lord (or Jehovah), O my soul, and all that is within me." His soul is engaged in the service. All!—the affections of His heart, the powers of His mind,—all! This is what we are to aim at. Not that we do not thank the Lord;—I trust we do, but that it be more of a spiritual character, that more and more the heart be engaged, all that is within be occupied with praising, adoring, and magnifying the Lord. Then there is a remarkable addition to this: "Bless His holy name." This is only what believers can be engaged in. Naturally, we care not about the holiness of God.

Naturally, man likes to gratify self, and would have God to be like himself. The attribute of holiness is the last, naturally, we care about. But when we are born again, when we are renewed, when we have spiritual life, there is begotten in our hearts a longing after holiness, and we rejoice in the fact that God is a holy Being. Then we have a prospect of one day being like Him. Only a child of God takes a real interest in admiring the holiness of God, and rendering praise to Him for it. Then the Psalmist adds, in the second verse: "Bless Jehovah, O my soul, and forget not all His benefits." We are in danger of forgetting the mercies of God. We are ready to speak about our trials, our difficulties, our bereavements, our crosses; but are we just as ready to speak of and admire the goodness of God, and His mercies in numberless ways bestowed upon us all the days of our life? This the Psalmist was particularly anxious about. Now to our text:—

"Who forgiveth all thine iniquities." This is the first blessing the Psalmist enumerates. The first mercy of which he especially desired not to be forgetful. Notice particularly that among all the blessings this is the first. And is not this the choicest blessing we have received? Is there one single blessing to be compared to this? What are all business blessings—and they are something to be grateful for —in comparison with the forgiveness of our sins? What are all the peace and quietness in the family—and these, too, are something to be grateful for—compared with the forgiveness of our sins? What is the soundness of the health of the body—for which we should be thankful—in comparison with the forgiveness of our sins? What is the vigour and strength of mind with which we are blessed, in comparison with the forgiveness of our sins? It is as nothing in comparison with it. The Psalmist brings this blessing first because it is the choicest, the chiefest, and the most precious a human being can have.

Let me affectionately ask,—Have we all obtained the forgiveness of our sins? That is the point! that is the point! Are we all pardoned sinners? We are all sinners, without exception. Are we all pardoned

sinners? Have we all obtained the forgiveness of our sins? That is the point! I have no doubt many hundreds here have; but at the same time I cannot help feeling that there are many who have not. Now this is the momentous point,—To which of the two classes do we belong? Pardoned sinners,—sinners with a load of guilt removed; or unpardoned sinners, unable to look up to God peacefully, calmly, through the atonement of the Lord Jesus Christ? Ask yourselves before God,—To which class do I belong? If I am not pardoned I am without peace, I cannot look peacefully and calmly forward to eternity, and do not know what will be the end of my course. It is a fearful thing to go on day by day unpardoned.

This leads to the question,—How can we obtain the forgiveness of our sins? Simply through laying hold by faith on the atonement of the Lord Jesus Christ. God, in the riches of His grace, instead of sending us to the place of perdition, as we deserved, laid all the punishment due to our numberless transgressions on His Son the Lord Jesus Christ. Him He sent into the world, that in our room and stead He might work out a righteousness for us in fulfilling the whole law of God; so that poor guilty sinners who trust in Him shall be looked on by God as if they had lived the holy and spotless life of the Lord Jesus Christ. The believing sinner, standing before God in the righteousness of Christ, hiding himself—as he does—in the righteousness of the Lord Jesus Christ wrought out for the poor sinner who trusts in Him, is accepted of Him. In our stead the Lord Jesus Christ bore every particle of the punishment we wicked, guilty sinners ought to have endured. Now God looks to us not to do something to complete the work of salvation, but to accept what He so graciously provides for the sinner in the person of His Son, whose righteousness He accepts for the sinner. But when the sinner believes in the Lord Jesus Christ, a different life begins; he seeks to please Christ, he seeks to adorn His doctrine, he seeks to walk according to His mind. He does this not to be saved thereby, or to add to the work of the Lord Jesus Christ. But having through faith been saved, having obtained forgiveness, and having been accepted in the righteousness of the Lord Jesus Christ wrought out for sinners, he seeks to please

God. This is the way to obtain forgiveness,—simply trusting in Jesus, thus believing in Jesus. Whosoever does this obtains forgiveness.

Another important point is the knowledge of our forgiveness. We are not to wait for this knowledge till we die, far less are we to wait for it for the judgment-day. The blessing is to be had now, is to be known now, is something to be enjoyed now. He who is without it cannot be very happy for any length of time. It is this which brings the peace and joy of the Holy Ghost into the heart,—the knowledge that, wicked and guilty as we are, our sins are forgiven. My beloved Christian friends, do we all enjoy the forgiveness of our sins? I trust none say it cannot be had. Assuredly it can. This was the blessing enjoyed by the first Christians. They knew in whom they believed; that in Him they had "redemption through His blood, even the forgiveness of sins." They had that statement brought before them concerning the Lord Jesus Christ: "To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins." So that every poor sinner believing in Jesus obtains the forgiveness of sins. This verily is a blessing to be had now. If any of you are without this blessing, do not give rest to the Lord till you know that your sins are forgiven. It is verily to be had and enjoyed now, for salvation brings with it present blessing. This is one of the blessings connected with our believing in the Lord Jesus Christ,—to obtain the knowledge of forgiveness.

Notice further the statement of the Psalmist,—not, "Who forgiveth some of thine iniquities, but ALL." That is so precious. It is not that five hundred of our sins are forgiven, or five thousand, but every one; so that though they be innumerable, every one is forgiven. Just think —vile, guilty as we are, every sin of every one who believes in the Lord Jesus Christ is forgiven. Do you enjoy it? I do enjoy the forgiveness of my sins. Not because I have very strong feelings. I do not rest on feelings. I take God at His word. I rest on His word: "Whosoever believeth in Him shall not perish, but have eternal life." I believe in Jesus, therefore I have been pardoned. I have had no dream or vision about it. Some people think that unless by some

strange vision or other they see Jesus suspended on the cross in some corner of the room they must remain in doubt. I have had no such vision. For fifty years I have never had a single minute's doubt about the forgiveness of my sins. For these years I have been a believer, and all this time the word I have referred to, and on which I rest, has been written in the Book, and by it I know my sins are forgiven. Every believer who is willing to take God at His word has a right to look on himself as a pardoned sinner, as a forgiven sinner. This is a blessing, a great blessing, to know that all our sins are forgiven. Suppose now our sins were just 9090, and suppose we had the forgiveness of 9089—just one single sin unforgiven. What then? This one single sin would bring us to the place of perdition. There is no trifling with sin. We must be perfectly without sin, hiding ourselves in the merits of the Lord Jesus Christ, and fully pardoned; or we are unclean, and cannot come into His presence. Therefore see the blessedness of this statement of the Psalmist: "Who forgiveth ALL thine iniquities." All gone! Oh, the blessedness of this! Every one gone! Sins of action, sins of word, sins of thought, sins of feeling, sins of desire, sins of purpose, sins of inclination,—all gone, as assuredly as we put our trust in the Lord Jesus Christ for the salvation, of our souls.

Now comes a point to which I particularly wish to refer, for the instruction of Christians, and especially of young believers. We read, "Who FORGIVETH." This shows that forgiveness is something going on now. Christians may say, Sometimes we have statements in the New Testament as if our sins were all forgiven, and sometimes as if we needed to obtain forgiveness; and this passage, "Who forgiveth," seems as if forgiveness were going on. The explanation is this. In the position in which we stand as sinners, naturally being guilty criminals, the moment we believe in the Lord Jesus Christ we obtain the forgiveness of all our sins; and in the matter of our salvation, the thing is done once for all. But then we pass out of the old relationship of guilty criminals towards the righteous Judge, into the position of children; and in this relationship of children, though the matter of our salvation is settled, yet in the relation of children, whenever we

fail,—as is more or less the case day by day,—and the Holy Ghost makes us conscious of our failure, we have to own before God, in childlike simplicity, that in such a way we have not behaved ourselves, that this thing we have left undone, or that thing we have done improperly. In childlike simplicity we are to make confession before the Lord; then comes in that word: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;" and there is a necessity of the High-Priestly office of the Lord Jesus Christ. So far as regards the matter of our salvation, when He died He could say, "It is finished;" and He then ascended as the great High Priest, still to point in the sinner's behalf to the efficacy of His blood. It is in this latter sense—in our position of children—that we need to make confession whenever we err or fail, to get the Fatherly forgiveness granted us; and this will be as assuredly as we confess. I trust this will be the explanation to my dear Christian friends.

"Who healeth all thy diseases." This is the next blessing of which the Psalmist desired to be mindful. Here we do not mean to say that the diseases of the body are excluded; for if any one is cured of any bodily disease, it is not by the skill of the doctor, or by the powerful character of the medicine, but by the blessing of God on the skill of the doctor. Still I judge that the especial point referred to here is spiritual disease. You remember what Isaiah said in the beginning of his prophecies: "From the sole of the foot even unto the head there is no soundness; but wounds, and bruises, and putrefying sores." We all know that that did not refer to the bodies of the Israelites, that they were not in that loathsome state as regarded the body, but that the reference was to their spiritual diseases. That is the case with regard to all sinners, at all times, and under all circumstances. If we are pure spiritually, it must come from the Lord. Now we have here particularly to remember that the poor sinner who trusts in the Lord Jesus Christ, the moment he does so is unconsciously, as it were, putting himself under the infinitely wise and gracious Physician. That blessed One takes him up and puts him into His own hospital, His own infirmary, and will not let him go till he is perfectly cured.

And as you all know, there is no such thing as a discharge out of that hospital or infirmary on account of incurable disease, as is commonly the case among men; but the patient is cared for till he is perfectly free from spiritual disease. The moment we are there the cure is going on. This very meeting is intended by the blessing of Jesus to do something towards that cure, to help us out of the diseased state. And this is the prospect of the weakest: that as assuredly as he believes in Jesus, as assuredly as he is not wilfully living in sin, so assuredly will he be brought finally into that state in which he will be altogether free from sin. We have been apprehended of God to be conformed to the image of His Son, to be at last altogether like Him, altogether holy, altogether free from spiritual disease. Pride will be gone completely; irritability, covetousness, worldly mindedness, will be all gone. We shall be gentle and lovely, pure and holy,—just like Jesus. Oh the blessed prospect! that Jesus will not give us up till we are altogether free from our spiritual diseases. Then shall this be fulfilled: "Who healeth all thy diseases." Such is His discipline and care, that day by day there shall be done something towards this complete cure, and we should say to ourselves, Have I made some progress today? Am I a little freer from disease to-day than I was yesterday? Am I something more conformed to Jesus to-day? At the new year we should say, Have I made more progress during the last year than the previous one? for the will of the Lord regarding us is that we should be like Jesus at the last; and that the will of God only needing to be presented to us, and instantaneously in our inmost souls we should be ready to do it. The Psalmist desired to be grateful to God that He was carrying on this cure.

"Who redeemeth thy life from destruction." This is true in a variety of ways. In regard to natural life,—If God did not watch over us, what would become of us? We are constantly exposed to the loss of our life. This is particularly so in the case of little children. When you look at little children in the neighbourhood of the Tabernacle, by the dozen, and the carts and carriages going by, who does not see that God watches over them. How true as to natural life: "Who redeemeth thy life from destruction." Then when we go a journey, how exposed

is our life to danger. And though we go no journey, but lie on our beds, we are continually exposed to the loss of our life. How often a stack of chimneys has fallen, and people have been crushed instantaneously! But there is more in it than this. Our whole life was to be for the glory of God. Now, unless we had believed in Jesus, either as to the Messiah who was to come, or in Him who had come, this life given to us would have been spent in hell. Our life has indeed been redeemed from destruction. But in reference to those who are not yet believers in the Lord Jesus Christ, their life given to them for the glory of Christ, and to be enjoyed throughout eternity, is yet liable to be spent in hell. See to it that your life be redeemed from destruction; for unless you are a believer in the Lord Jesus Christ, it is not fully true yet that your life is redeemed from destruction. Further: we who are believers in the Lord Jesus Christ, who desire to live for Christ, suppose we had been left to ourselves since we believed—we should have gone back. We owe it to the grace and mercy and faithfulness of God that we are this day on the Lord's side, and that we have not gone back again into the world. Therefore, how deeply important it is to feel grateful that we have been upheld, and have the word, "He which hath, begun a good work in you will perform it unto the day of Jesus Christ," and that He will never leave nor forsake us. How blessed, how glorious this prospect!

"Who crowneth thee with lovingkindness and tender mercies." This was the next mercy for which the Psalmist desired to be especially grateful. We should have a clear understanding of the figure here used. Whenever a figure is employed in the Scriptures we should seek to have a clear understanding of it, so as to be able to know what is the meaning of the spiritual truth couched under it. The figure here is "crowning." We all know with regard to crowning, that not a dozen persons in a country are crowned, nor half a dozen, but that one individual is singled out, on whose head as a mark of honour and power is put the crown. But this individual singled out, taken out from the rest, is placed in this position of honour and power by the crown put on the haed. Precisely thus our heavenly Father deals with us who believe in the Lord Jesus Christ. We are not a particle better

than the vilest. We are just as wicked as the poor prisoners on the Cut, or in the Bridewell, or at Lawford's Gate. We are just as bad in ourselves as these are, just as bad as the vilest in the city. When we see drunkards or prisoners carried off by the police-officers, we should say,—But for the grace of God I should now he a drunkard. But for the grace of God I should be in the hands of those policemen. And this we never should lose sight of to the last,—that the heart may be filled with love and gratitude to God more and more, and to the Lord Jesus Christ more and more, more and more; for had we been left to ourselves we should have been wallowing in sin, and in a far worse state. And it is this particular point to which the Psalmist refers when he says, "Crowneth thee with lovingkindness and tender mercies,"—lovingkindness meaning grace. In the Old Testament, coming to the Hebrew, it means grace. It is the grace and mercy of God to which we are indebted. But for the grace and mercy of God we should be like the vilest of the vile. All this we should be mindful of to keep us from high-mindedness and not thinking ourselves better than others, but that the heart may remain filled with love and gratitude to the Lord Jesus Christ.

Now there is one more mercy remaining for which the Psalmist desired to be grateful.

Precious Lord Jesus Christ, now use the mouth of Thy servant; direct by Thy Spirit Thy poor servant to bring out those very points the beloved disciples especially need to help them. Help Thy servant, and let the Word come, not in word only but in the power of the Holy Ghost, that it shall not be forgotten to the end of the life of these dear disciples here. And Thy servant asks it for Thy dear name's sake.

"Who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's." Notice the figure again,—the old eagles casting their feathers; and this being done, their strength verily renewed, and they become strong and powerful again. With those advanced in years this was the case. Thus the Psalmist looking on himself, admired what the Lord had done for him. He does not refer

to food, though that is included; and for every crumb of bread and drop of water we should be exceedingly grateful, for the body is strong and vigorous through the food given us. The Psalmist meant to say that his mouth was satisfied with good things, like that of the eagle's was, through the instrumentality of good food. But more than this; he referred to spiritual food, through which his spiritual strength was renewed. Now, beloved Christian friends, this is the momentous point. There is no necessity for aged believers to get more and more lifeless and careless and worldly-minded. As the Psalmist got old he did not get very worldly-minded, he did not get lifeless and cold and carnal, but his spiritual strength was renewed. Thus it may be with us. It is a mistake to suppose that for two or three years after conversion we may be in a healthy and lively state; and after we have known the Lord five or ten years, may expect to become cold and dead and formal, and go back again little by little. Far otherwise it may be, far otherwise it ought to be; and if not, we are not living to the praise and glory of God. The Psalmist in his advanced years was more happy in the Lord, more spirituallyminded; he had more spiritual power and vigour at the end than he had at the beginning. Oh! my beloved younger brethren and sisters, you have before you, not the prospect of dull and miserable days but of brighter and happier days.

And here I bear, for the honour and glory of God, my own testimony. I am happier now, after being a believer nearly fifty-one years, than I was fifty years ago; happier far than I was forty years ago, than I was thirty years ago, than I was twenty years ago, than I was ten years ago. As the time has gone on, my peace and joy and happiness in the Lord have increased more and more, instead of going more and more. Why do I refer to this? Not to boast, for it is all by the grace of God; but to encourage my younger fellow-believers to expect greater things from the Lord, who delights in giving abundantly. And as you sing sometimes, "More and more, more and more," there is yet more to come. Let us look out for it, for God delights to give more grace. It is the joy and delight of His heart to give more and more. Why should it not be? Why should we not in the last part of the life have

the best things? Has God changed? Far from it! Is the Bible changed? No! we have the same blessed word. Is the power of the Holy Ghost less? Far different from that; nothing of the kind! The Lord Jesus Christ is ever ready to bless. The word we now have is the whole revelation. And our heavenly Father has the same heart toward His children. Therefore there is nothing to hinder our being happier as time goes with us. If we are not happier, what is the reason? There must be a reason, and we should ask ourselves why we are not getting happier and happier.

Now in brotherly love and affection I would give a few hints to my younger fellow-believers as to the way in which to keep up spiritual enjoyment. It is absolutely needful, in order that happiness in the Lord may continue, that the Scriptures be regularly read. These are God's appointed means for the nourishment of the inner man. If the Word of God is neglected, you are not making progress, but you are spiritual babes, and remain so. That is not all. You will become spiritual dwarfs! you will become spiritual dwarfs! spiritual dwarfs! Instead of living to the glory of God you will be living to dishonour Him. You see we are left here after conversion to live for the benefit of the world. Only a few of the children of God are taken to heaven directly after their conversion, but they are left to live for awhile here for the glory of God. This cannot be unless we regularly give ourselves to the Word of God, unless we come to it day by day and pray over it. We should consider it, and ponder over it, in reference to our own wants. But especially we should read regularly through the Scriptures, consecutively, and not pick out here and there a chapter. If we do we remain spiritual dwarfs. I tell you so affectionately. For the first four years after my conversion I made no progress, because I neglected the Bible. But when I regularly read on through the whole with reference to my own heart and soul, I directly made progress. Then my peace and joy continued more and more. Now I have been doing this for forty-seven years. I have read through the whole Bible about one hundred times, and I always find it fresh when I begin it again. Thus my peace and joy have increased more and more. Now think of it, you beloved younger brethren and sisters

in particular, and say, Let me live to the glory of God. And if you have arrived to middle age, and have neglected thus to read the Word of God, begin it now with earnestness; and if you thus read with prayer and application to your own heart, and seek to practise what you find, your peace and joy will increase more and more, more and more; and it will be said of you, "Thy youth is renewed like the eagle's." Thus the prospects of eternity how bright, when we lay hold of the precious Word! May the Lord grant that we may individually be able to do so!

But are there any dear friends here who have not yet obtained forgiveness? If there are, let them now pass sentence on themselves, let them now condemn themselves as guilty sinners, and put their whole trust for salvation in the Lord Jesus Christ, through whom, alone it is to be obtained.

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