Verse-by-Verse Bible Commentary
Psalms 7:12

Clarke's Commentary

Verse Psalms 7:12. If he turn not — This clause the Syriac adds to the preceding verse. Most of the versions read, "If ye return not." Some contend, and not without a great show of probability, that the two verses should be read in connection, thus: "God is a just Judge; a God who is provoked every day. If (the sinner) turn not, he will whet his sword; he hath bent his bow, and made it ready." This, no doubt, gives the sense of both.

Bridgeway Bible Commentary

Psalms 7:0 Against Cush, a Benjaminite

During the reign of Saul, David won much fame for himself. Saul became jealous and attempted to murder David. When David escaped, Saul pursued him cruelly, being urged on by a group of zealous courtiers (probably from Saul’s tribe of Benjamin), who accused David of plotting to overthrow the king (1 Samuel 18:22-26; 1 Samuel 22:7; 1 Samuel 24:9; 1 Samuel 26:19; cf. 2 Samuel 16:5; 2 Samuel 20:1).

The time was one of considerable suffering and temptation for David, but he remained guiltless throughout. He refused to do anything against Saul, whom he still acknowledged as God’s anointed king. All he wanted was to save his own life (1 Samuel 20:1; 1 Samuel 24:11; 1 Samuel 26:9). Cush, the Benjaminite against whom David wrote this psalm, was probably one of those who falsely accused David and urged Saul to destroy him.

Unjustly pursued by fierce enemies, David turns to God for protection (1-2). In a strongly worded statement he boldly declares his innocence (3-5). He appeals to the judge of heaven and earth also to declare his innocence, and in addition to condemn his enemies (6-9). David’s confidence is that God always acts justly (10-11). Therefore, those who are evil should turn from their sin, otherwise they will be overtaken by God’s judgment (12-13).
Since evil deeds sooner or later bring about the downfall of those who practise them, David need have no fear of his enemies. His confidence in God’s overruling justice strengthens him in his present distress (14-17).

Curses on the wicked

The psalmists frequently request God to destroy the wicked without mercy (e.g. Psalms 7:6; Psalms 35:8; Psalms 139:19). This appears at first to be a display of hate and revenge that should have no place in the hearts of God’s people. Before considering this matter, we should, in fairness to the psalmists, note that the curses and punishments they spoke of were in keeping with the legal penalties and methods of warfare of their day. The Christian today may rightly hesitate to use such language (cf. Psalms 58:6; Psalms 109:6-15; Psalms 137:9).

However, the reason the psalmists called for divine punishment was not necessarily that they wanted personal revenge. This is seen in Psalms 7:3-6, where the psalmist, before praying down divine judgment, emphasizes that he has no desire to return evil for evil personally. The psalmists’ overwhelming desire was to see God’s standards of righteousness established. In fact, it often seems that, in regard to righteousness, they knew God better than we do. For this reason sin appeared worse to them than it does to us. They saw sin as God sees it and hated evil as God hates it (Psalms 139:21-22). They knew that wicked people had to be punished according to their wickedness (Psalms 109:16-19).

Cursing in ancient times was not a burst of bad language arising out of a fit of temper or hatred. It was an announcement that people believed could release powerful forces against the evildoer. The psalmists feel something of the divine anger against sin as they call on God to punish the evildoers with the sorrows that they intended to bring upon the innocent (Psalms 109:17; cf. Romans 12:9,Romans 12:19; Ephesians 4:26).

It should also be remembered that the ancient Israelites lived in the era before Jesus Christ came and revealed God’s purposes more fully. They did not have the fuller understanding that Christians have of a future judgment bringing rewards and punishments. For them righteousness was to be rewarded and wickedness punished in this life; and one could not occur without the other. If God was going to establish righteousness on the earth, this would mean punishing the wicked. If he was to deliver his people, this would mean overthrowing their foes.

The psalmists may not have had as clear an understanding as Christians have of the vastness of God’s grace, because the world-changing events of Christ’s life, death and resurrection had not yet taken place. But they were realistic enough to see that most people would not repent. The principle behind their attacks on their enemies was this: ‘God is a righteous judge . . . If people do not change their ways, God will sharpen his sword’ (Psalms 7:11-12; cf. 2 Thessalonians 1:6; 2 Thessalonians 1:6).

Coffman's Commentaries on the Bible

"If a man turn not, he will whet his sword; He hath bent his bow, and made it ready; He hath also prepared for him the instruments of death; He maketh his arrows fiery shafts. Behold, he travaileth with iniquity; Yea, he hath conceived mischief, and brought forth falsehood."

"If a man turn not." This is any man who will not repent; and he is here represented as a man pregnant with wickedness, who has conceived mischief, and will soon be delivered of falsehood! What a picture! His delight is in the preparation of the tools for killing and murder. His bow and his arrows have received from him the most careful attention. He has sharpened his sword continually. How will God handle such a character? The answer is revealed in the next two verses.

Barnes' Notes on the Whole Bible

If he turn not - If the wicked person does not repent. in the previous verse the psalmist had said that God is angry with the wicked every day; he here states what must be the consequence to the wicked if they persevere in the course which they are pursuing; that is, if they do not repent. God, he says, cannot be indifferent to the course which they pursue, but he is preparing for them the instruments of punishment, and he will certainly bring destruction upon them. It is implied here that if they would repent and turn they would avoid this, and would be saved: a doctrine which is everywhere stated in the Scriptures.

He will whet his sword - He will sharpen his sword preparatory to inflicting punishment. That is, God will do this. Some, however, have supposed that this refers to the wicked person - the enemy of David - meaning that if he did not turn; if he was not arrested; if he was suffered to go on as he intended, he would whet his sword, and bend his bow, etc.; that is, that he would go on to execute his purposes against the righteous. See Rosenmuller in loc. But the most natural construction is to refer it to God, as meaning that if the sinner did not repent, He would inflict on him deserved punishment. The “sword” is an instrument of punishment (compare Romans 13:4); and to “whet” or sharpen it, is merely a phrase denoting that he would prepare to execute punishment. See Deuteronomy 32:41.

He hath bent his bow - The bow, like the sword, was used in battle as a means of destroying an enemy. It is used here of God, who is represented as going forth to destroy or punish his foes. The language is derived from the customs of war. Compare Exodus 15:3; Isaiah 63:1-4. The Hebrew here is,” his bow he has trodden,” alluding to the ancient mode of bending the large and heavy bows used in war, by treading on them in order to bend them.

And made it ready - Made it ready to shoot the arrow. That is, He is ready to execute punishment on the wicked; or, all the preparations are made for it.

Calvin's Commentary on the Bible

12If he turn not These verses are usually explained in two ways. The meaning is, that if David’s enemies should persevere in their malicious designs against him, there is denounced against them the vengeance which their obstinate wickedness deserves. Accordingly, in the second clause, they supply the name of God, —If he turn not, GOD will whet his sword; ⁽¹¹⁵⁾ as if it had been said, If my enemy do not repent, ⁽¹¹⁶⁾ he shall, at length, feel that God is completely armed for the purpose of maintaining and defending the righteous. If it is understood in this sense, the third verse is to be considered as a statement of the cause why God will thus equip himself with armour, namely, because the ungodly, in conceiving all kinds of mischief, in travailing to bring forth wickedness, and in at length bringing forth deceit and falsehood, directly assail God, and openly make war upon him. But, in my judgment, those who read these two verses in one continued sentence, give a more accurate interpretation. I am not, however, satisfied that even they fully bring out the meaning of the Psalmist. David, I have no doubt, by relating the dreadful attempts of his enemies against him, intended thereby to illustrate more highly the grace of God; for when these malicious men, strengthened by powerful military forces, and abundantly provided with armour, furiously rushed upon him in the full expectation of destroying him, who would not have said that it was all over with him? Moreover, there is implied in the words a kind of irony, when he pretends to be afraid of their putting him to death. They mean the same thing as if he had said, “If my enemy do not alter his purpose, or turn his fury and his strength in another direction, who can preserve me from perishing by his hands? He has an abundant supply of arms, and he is endeavouring, by all methods, to accomplish my death.” But Saul is the person of whom he particularly speaks, and therefore he says, he hath made fit his arrows for the persecutors This implies that Saul had many agents in readiness who would willingly put forth their utmost efforts in seeking to destroy David. The design of the prophet, therefore, was to magnify the greatness of the grace of God, by showing the greatness of the danger from which he had been delivered by him. ⁽¹¹⁷⁾ Moreover, when it is here said, if he do not return, returning does not signify repentance and amendment in David’s enemy, but only a change of will and purpose, as if he had said, “It is in the power of my enemy to do whatever his fancy may suggest.” ⁽¹¹⁸⁾ Whence it appears the more clearly, how wonderful the change was which suddenly followed contrary all expectation. When he says that Saul had prepared the instruments of death for his bow, he intimates that he was driving after no ordinary thing, but was fully determined to wound to death the man whom he shot at. Some, referring the Hebrew word דולקים doulekim, which we have rendered persecutors, to arrows, have rendered it burning, ⁽¹¹⁹⁾ because it has also this signification; ⁽¹²⁰⁾ but the translation which I have given is the more appropriate. David complains that he had reason to be afraid, not only of one man, but of a great multitude, inasmuch as Saul had armed a powerful body of men to pursue and persecute a poor fugitive.

(115) This is the view adopted by Hengstenberg in his excellent Commentary on The Psalms. “The apparently coarse manner of expression in our text,” says he, “representing God as a warrior equipped with sword and bow, has besides for its foundation the coarseness of sinners, and the weakness of faith on the part of believers, which does not direct itself against the visible danger with pure thoughts of God’s controllable agency, but seeks to clothe those thoughts with flesh and blood, and regards the judge as standing over against the sinner, man against man, sword against sword.”

(116) “Ne cesse de me poursuyvre.” — Fr. “Do not cease from pursuing me.”

(117) “Duquel il avoit este delivre par luy.” — Fr.

(118) “Au reste, quand il est yci parle de se retourner, ce n’est pas pour signifier ce que nous appelons repentance et amendement en son ennemi, mais tant seulement une volonte et deliberation diverse; comme si’il dit qu’il estoit en la puissance de l’ennemi de parfaire tout ce qui luy venoit en la fantasie.” — Fr.

(119) Those who adopt this rendering, support it from the reading of the Septuagint, Vulgate, and Syriac versions, although the Chaldee version reads persecuting; and they generally view the 12th and 13th verses as a representation of God under the image of a warrior ready to shoot his flaming, burning, fiery arrows, against the object to which he is opposed.” I read וצלקים urentes, inflammatos ; the arrows of the Almighty, (Deuteronomy 32:24.) Languishments of famine, the burnings of the carbuncle, and the bitter pestilence. Schultens, (Proverbs 26:23.) Lightnings are also called God’s arrows, (Psalms 18:15,) and represented as the artillery of heaven.”—Dr Kennicott’s note on this place in his Select Passages of the Old Testament. Hengstenberg takes the same view. His rendering is, He [that is, God] makes his arrows burning. “ רלק,to burn. In sieges it is customary to wrap round the arrows burning matter, and to shoot them after being kindled.”

(120) “La ou nous avons mis Persecuteurs aucuns le rapportans aux fleches, traduissent Ardentes; pource que le mot Hebrieu emporte aussl ceste signification.”—Fr.

Smith's Bible Commentary

Psalms 7:1-17

The seventh psalm is Shiggaion. Which means the loud crying of David which he sang unto the Lord concerning the words of Cush, the Benjamite.

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me ( Psalms 7:1 ):

Now David had his share of enemies, poor fellow. Always crying out against the oppressors, against the enemies.

Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. O LORD my God, [if I have done this; if I am guilty of his accusations,] if there be any iniquity in my hands; If I have rewarded evil to him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) ( Psalms 7:2-4 )

Now, evidently this is the accusation, that David had rewarded evil for a guy that was at peace with him. David said, "That isn't true. I actually delivered him, who without cause has become mine enemy."

Let the enemy ( Psalms 7:5 ),

If it's true, if the accusations are true, then,

Let the enemy persecute my soul ( Psalms 7:5 ),

Remember in Job, Job said much the same thing, "If I have done these things, if I have committed adultery or sin with my eyes, then let my wife be unfaithful. I deserve it." But Job was protesting his innocence, "I haven't." And David is much the same as did Job, "If I am guilty, then let this thing happen, let the enemy persecute my soul,"

and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people encircle thee about: for their sakes therefore return on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me ( Psalms 7:5-8 ).

Now, that is far from what David prayed in the fifty-first psalm. Here it is on this particular issue, and he felt that he was righteous in this particular issue. "I am not guilty here, so Lord, judge me here concerning my righteousness." But where he was guilty and knew he was guilty, in the fifty-first psalm, "Have mercy upon me, O God, according to the multitude of Thy tender mercies. Blot out my transgressions." He wasn't crying for justice there; he was crying for mercy. I have never cried for justice.

"Judge me, O Lord, according to my righteousness, according to mine integrity that is in me." Now, David knew that he was innocent of the charges that Cush had been making and so, "God, You know and You judge."

Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and the reins ( Psalms 7:9 ).

And God is gonna try the hearts; our motives will one day be judged. Actually, our works are all to be judged by fire to see what sort they are, and those that remain after the test of fire we will be rewarded for. But much of man's work will be destroyed. God judges the heart. God knows the motive, something that we are not even always aware of.

My defense is of God, which saves the upright in heart. God judges the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword [or sharpen his sword]; he has bent his bow, and made it ready. He has prepared for him the instruments of death ( Psalms 7:10-13 );

That's sort of a heavy scripture. God has already for the wicked the way by which he is going to die. "He's bent his bow, he has sharpened his sword, he already has planned the method of the destruction of the wicked."

Behold, he travaileth with iniquity and conceives mischief, he brought forth falsehood. He made a pit, he dug it and is fallen into the ditch which he made. His mischief shall return upon his own head, and violent dealing shall come down upon his own pate. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high ( Psalms 7:14-17 ).

So, again, ending on a high note, as he tells of the judgment of God against his enemy. "I will praise the Lord according to His righteousness, sing praise to the name of the Lord most high." "

Dr. Constable's Expository Notes

Psalms 7

In the title, "shiggaion" probably means a poem with intense feeling. [Note: A. F. Kirkpatrick, Psalms, p. xx; Ross, p. 796.] Cush, the Benjamite, received no other mention elsewhere in the Bible. The Benjamites were, of course, King Saul’s relatives who were hostile to David before and after David became king.

David prayed for deliverance from his enemies on the ground that he was innocent, and he asked God to vindicate him by judging them. Elements of an individual lament (Psalms 7:1-2), an oath (Psalms 7:3-5), a psalm of Yahweh’s kingship (Psalms 7:6-12), and a thanksgiving hymn (Psalms 7:17) make designating this psalm’s genre very difficult.

Dr. Constable's Expository Notes

4. Description of justice 7:10-16

Dr. Constable's Expository Notes

David painted God as a warrior going to battle against the wicked who refuse to repent. God always gives people opportunity to judge their own sinful behavior and turn from it, but if they refuse to judge themselves, He will judge them (cf. 1 Corinthians 11:31).

Gill's Exposition of the Whole Bible

If he turn not,.... Not God, but the enemy, or the wicked man, spoken of Psalms 7:5; if he turn not from his wicked course of life, to the Lord to live to him, and according to his will; unless he is converted and repents of his sin, and there is a change wrought in him, in his heart and life; the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions read, "if ye turn not", or "are not converted", an apostrophe to the wicked;

he will whet his sword: God is a man of war, and he is sometimes represented as accoutred with military weapons; see Isaiah 59:17; and among the rest with the sword of judgment, which he may be said to whet, when he prepares sharp and sore judgments for his enemies,

Isaiah 27:1;

he hath bent his bow, and made it ready; drawn his bow of vengeance, and put it on the full stretch, and made it ready with the arrows of his wrath, levelled against the wicked, with whom he is angry; which is expressive of their speedy and inevitable ruin, in case of impenitence; see Lamentations 2:4; or "trod his bow", as is the usual phrase elsewhere; see Psalms 11:2; which was done by the feet, and was necessary when the bow was a strong one, as Jarchi on Psalms 11:2; observes; and so the Arabs, as Suidas g relates, using arrows the length of a man, put their feet on the string of the bow instead of their hands.

g In voce αραβες.

Henry's Complete Commentary on the Bible

      10 My defence is of God, which saveth the upright in heart.   11 God judgeth the righteous, and God is angry with the wicked every day.   12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready.   13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.   14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.   15 He made a pit, and digged it, and is fallen into the ditch which he made.   16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.   17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

      David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.

      I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (Psalms 7:10; Psalms 7:10): "My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God." My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Proverbs 18:10. Two things David builds this confidence upon:-- 1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.

      II. He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,

      1. That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (John 3:36) and continual additions are made to it.

      2. That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.

      (1.) God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God,Psalms 7:13; Psalms 7:14. It is here intimated, [1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads. [2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (Psalms 7:13; Psalms 7:13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases. First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through,Job 20:24. Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old. Thirdly, While God is preparing his instruments of death, he gives the sinners timely warning of their danger, and space to repent and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish. Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing. Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.

      (2.) They will destroy themselves, Psalms 7:14-16; Psalms 7:14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described, [1.] By the pains of a labouring woman that brings forth a false conception, Psalms 7:14; Psalms 7:14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth wind (Isaiah 26:18), stubble (Isaiah 33:11), death (James 1:5), that is, falsehood. [2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.

Some apply it to Saul, who fell upon his sword.

      In singing this psalm we must do as David here does (Psalms 7:17; Psalms 7:17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.

Spurgeon's Verse Expositions of the Bible

Turn or Burn

A Sermon

(No. 106)

Delivered on Sabbath Morning, December 7, 1856, by the

REV. C. H. Spurgeon

at the Music Hall, Royal Surrey Gardens.

--------------------------------------------------------------------------------

"If he turn not, he will whet his sword; he hath bent his bow and made it ready." Psalms 7:12 .

IF THE SINNER turn not, God will whet his sword." So, then, God has a sword, and he will punish man on account of his iniquity. This evil generation hath laboured to take away from God the sword of his justice; they have endeavoured to prove themselves that God will "clear the guilty," and will by no means "punish iniquity, transgression and sin." Two hundred years ago the predominant strain of the pulpit was one of terror: it was like Mount Sinai, it thundered forth the dreadful wrath of God, and from the lips of a Baxter or a Bunyan, you heard most terrible sermons, full to the brim with warnings of judgment to come. Perhaps some of the Puritanic fathers may have gone too far, and have given too great a prominence to the terrors of the Lord in their ministry: but the age in which we live has sought to forget those terrors altogether, and if we dare to tell men that God will punish them for their sins, it is charged upon us that want to bully them into religion, and if we faithfully and honestly tell our hearers that sin must bring after it certain destruction, it is said that we are attempting to frighten them into goodness. Now we care not what men mockingly impute to us; we feel it our duty, when men sin, to tell them they shall be punished, and so long as the world will not give up its sin we feel we must not cease our warnings. But the cry of the age is, that God is merciful, that God is love. Ay; who said he was not? But remember, it is equally true, God is just, severely and inflexibly just. He were not God, if he were not just; he could not be merciful if he were not just, for punishment of the wicked is demanded by the highest mercy to the rest of mankind. Rest assured, however, that he is just, and that the words I am about to read you from God's Word are true "The wicked shall be turned into hell, and all the nations that forget God;' "God is angry with the wicked every day;" "If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors." Forsooth, because this age is wicked it is to have no hell; and because it is hypocritical it would have but feigned punishment. This doctrine is so prevalent as to make even the ministers of the gospel flinch from their duty in declaring the day of wrath. How few there are who will solemnly tell us of the judgment to come. They preach of God's love and mercy as they ought to do, and as God has commanded them; but of what avail is it to preach mercy unless they preach also the doom of the wicked? And how shall we hope to effect the purpose of preaching unless we warn men that if they "turn not, he will whet his sword?" I fear that in too many places the doctrine of future punishment is rejected and laughed as a fancy and a chimera; but the day will come when it shall be known to be a reality. Ahab scoffed at Micaiah, when he said he should never come home alive; the men of Noah's generation laughed at the foolish old man, (as they thought him), who bid them take heed, for the world should be drowned; but when they were climbing to the tree-tops, and the floods were following them, did they then say that the prophecy was untrue: and when the arrow was sticking in the heart of Ahab, and he said, "Take me from the battle, for I must die;" did he then think that Micaiah spoke an untruth? And so it is now. Ye tell us we speak lies, when we warn you of judgment to come; but in that day when your mischief shall fall on yourselves, and when destruction shall overwhelm you, will you say we were liars then? Will ye then turn round and scoff, and say we spake not the truth? Rather, my hearers, the highest need of honour will then be given to him who was the most faithful in warning men concerning the wrath of God. I have often trembled at the thought that, here I am standing before you, and constantly engaged in the work of the ministry, and what if, when I die, I should be found unfaithful to your souls, how doleful will be our meeting in the world of spirits. It would be a dreadful thing if you were able to say to me in the world to come, "Sir, you flattered us; you did not tell us of the solemnities of eternity; you did not rightly dwell upon the awful wrath of God; you spoke to us feebly and faintly; you were somewhat afraid of us; you knew we could not bear to hear of eternal torment, and therefore you kept it back and never mentioned it!" Why, methinks you would look me in the face and curse me throughout eternity, if that should be my conduct. But by God's help it never shall be. Come fair or foul, when I die I shall, God helping me, be able to say, "I am clear of the blood of all men." So far as I know God's truth I will endeavour to speak it; and though on my head opprobrium and scandal be poured to a ten-fold greater extent than ever, I'll hail it and welcome it, if I may but be faithful to this unstable generation, faithful to God, and faithful to my own conscience. Let me, then, endeavour and by God's help I will do it as solemnly and as tenderly as I can to address such of you as have not yet repented, most affectionately reminding you of your future doom, if you should die impenitent. "If he turn not, he will whet his sword."

In the first place, what is the turning here meant? In the second place let us dwell on the necessity there is for men's turning, otherwise God will punish them; and then thirdly, let me remind you of the means whereby men can be turned from the error of their ways, and the weakness and frailty of their nature amended by the power of divine grace.

I. In the first place, my hearers, let me endeavour to explain to you the NATURE OF THE TURNING HERE MEANT. It says "if he turn not he will whet his sword."

To commence then. The turning here meant is actual, not fictitious not that which stops with promises and vows, but that which deals with the real acts life. Possible one of you will say, this morning "Lo I turn to God; from this forth I will not sin, but I will endeavour to walk in holiness; my vices shall be abandoned, my crimes shall be thrown to the winds, and I will turn unto God with full purpose of heart;" but, mayhap, to-morrow you will have forgotten this; you will weep a tear or two under the preaching of God's word, but by to-morrow every tear shall have been dried, and you will utterly forget that you ever came to the house of God at all. How many of us are like men who see their faces in a glass, and straightway go away and forget what manner of men they are! Ah! my hearer, it is not thy promise of repentance that can save thee; it is not thy vow, it is not thy solemn declaration, it is not the tear that is dried more easily than the dew-drop by the sun, it is not the transient emotion of the heart which constitutes a real turning to God. There must be a true and actual abandonment of sin, and a turning unto righteousness in real act and deed in every-day life. Do you say you are sorry, and repent, and yet go on from day to day, just as you always went? Will your now bow your heads, and say, "Lord, I repent," and in a little while commit the same deeds again? If ye do, your repentance is worse than nothing, and shall but make your destruction yet more sure; for he that voweth to his Maker, and doth not pay, hath committed another sin, in that he hath attempted to deceive the Almighty, and lie against the God that made him. Repentance to be true, to be evangelical, must be a repentance which really affects our outward conduct.

In the next place, repentance to be sure must be entire. How many will say, "Sir, I will renounce this sin and the other; but there are certain darling lusts which I must keep and hold." O sirs, In God's name let me tell you, it is not the giving up of one sin, nor fifty sins, which is true repentance; it is the solemn renunciation of every sin. If thou dost harbour one of those accursed vipers in thy heart, thy repentance is but a sham. If thou dost indulge in but one lust, and dost give up every other, that one lust, like one leak in a ship, will sink thy soul. Think it not sufficient to give up thy outward vices; fancy it not enough to cut off the more corrupt sins of thy life; it is all or none which God demands. "Repent," says he; and when he bids you repent, he means repent for all thy sins, otherwise he never can accept thy repentance as being real and genuine. The true penitent hates sin in the race, not in the individual in the mass, not in the particular. He says, "Gild thee as thou wilt, O sin, I abhor thee! Ay, cover thyself with pleasure, make thyself guady, like the snake with its azure scales I hate thee still, for I know thy venom, and I flee from thee, even when thou comest to me in the most specious garb." All sin must be given up, or else you shall never have Christ: all transgression must be renounced, or else the gates of heaven must be barred against you. Let us remember, then, that for repentance to be sincere it must be entire repentance.

Again, when God says, "If he turn not, he will whet his sword," he means immediate repentance. Ye say, when we are nearing the last extremity of mortal life, and when we are entering the borders of the thick darkness of futurity, then we will change our ways. But, my dear hearers, do not delude yourselves. It is few who have ever changed after a long life of sin. "Can the Ethiopian change his skin, or the leopard his spots?" If so, let him that is accustomed to do evil learn to do well. Put no faith in the repentances which you promise yourselves on your death beds. There are ten thousand arguments against one, that if you repent not in health, you will never repent in sickness. Too many have promised themselves a quiet season before they leave the world, when they could turn their face to the wall and confess their sins; but how few have found that time of repose! Do not men drop down dead in the streets ay, even in the house of God? Do they not expire in their business? And when death is gradual, it affords but an ill season for repentance. Many a saint has said on his death-bed, "Oh! if I had now to seek my God, if I had now to cry to him for mercy, what would become of me? These pangs are enough, without the pangs of repentance. It is enough to have the body tortured, without having the soul wrung with remorse." Sinner! God saith, "To-day, if ye will hear his voice, harden not your hearts, as in the provocation, when your fathers tempted me and proved me." When God the Holy Spirit convinces men of sin, they will never talk of delays. You may never have another to repent in. Therefore saith the voice of wisdom, "Repent now." The Jewish rabbis said, "Let every man repent one day before he dies, and since he may die to-morrow, let him take heed to turn from his evil ways to-day." Even so we say; immediate repentance is that which God demands, for he hath never promised thee that thou shalt have any hour to repent in, except the one that thou hast now.

Furthermore; the repentance here described as absolutely necessary is hearty repentance. It is not a mock tear; it is not hanging out the ensigns of grief, whilst you are keeping merriment in your hearts. It is not having an illumination within, and shutting up all the windows by a pretended repentance; it is the putting out of the candles of the heart; it is sorrow of soul which is true repentance. A man may renounce every outward sin, and yet not really repent. True repentance is a turning of the heart as well as of the life; it is the giving up of the whole soul to God, to be his for ever and ever; it is a renunciation of the sins of the heart, as well as the crimes of the life. Ah! dear hearers, let none of us fancy that we have repented when we have only a false and fictitious repentance; let none of us take that to be the work of the Spirit which is only the work of poor human nature; let us not dream that we have savingly turned to God, when, perhaps, we have only turned to ourselves. And let us not think it enough to have turned from one vice to another, or from vice to virtue; let us remember, it must be a turning of the whole soul, so that the old man is made anew in Christ Jesus; otherwise we have not answered the requirement of the text we have not turned unto God.

And lastly, upon this point, this repentance must be perpetual. It is not my turning to God during to-day that will be a proof that I am a true convert; it is forsaking of my sin throughout the entire of my life, until I sleep in the grave. You need not fancy that to be upright for a week will be a proof that you are saved; it is a perpetual abhorrence of evil. The change which God works is neither a transitory nor a superficial change; not a cutting off the top of the weed, but an away of that which is the cause of the defilement. In old times, when rich and generous monarchs came into their cities they made the fountains run milk and wine; but the fountain was not therefore a fountain of milk and wine always; on the morrow it ran with water as before. So you may to-day go home and pretend to pray; you may to-day be serious, to-morrow you may be honest, and the next day you may pretend to be devout, but yet if thou return, as Scripture has it, "like the dog to its vomit, and like the sow that was washed to her wallowing in the mire," your repentance shall but sink you deeper into hell, instead of being a proof of divine grace in your hearts.

It is very hard to distinguish between legal repentance and evangelical repentance; however, there are certain marks whereby they may be distinguished, and at the risk of tiring you, we will just notice one or two of them; and may God grant that you may find them in your own souls! Legal repentance is a fear of damning: evangelical repentance is a fear of sinning. Legal repentance makes us fear the wrath of God; evangelical repentance makes us fear the cause of that wrath, even sin. When a man repents with that grace of repentance which God the Spirits works in him, he repents not of the punishment which is to follow the deed, but of the deed itself; and he feels that if there were not pit digged for the wicked, if there were no ever-gnawing worm, and no fire unquenchable, he would still hate sin. It is such repentance as this which every one of you must have, or else you will be lost. It must be a hatred of sin. Do not suppose, that because when you come to die you will be afraid of eternal torment, therefore that will be repentance. Every thief is afraid of the prison; but he will steal to-morrow if you set him free. Most men who have committed murder tremble at the sight of the gallows-tree, but they would do the deed again could they live. It is not the hatred of the punishment that is repentance; it is the hatred of the deed itself. Do you feel that you have such a repentance as that? If not, these thundering words must be preached to you again, "If he turn not, he will whet his sword."

But one more hint here. When a man is possessed of true and evangelical repentance I mean the gospel repentance which saves the soul he not only hates sin for its own sake, but loathes it so extremely and utterly that he feels that no repentance of his own can avail to wash it out, and he acknowledges that it is only by an act of sovereign grace that his sin can be washed away. Now, if any of you suppose that you repent of your sins, and yet imagine that by a course of holy living you can blot them out if you suppose that by walking uprightly in future you can obliterate your past transgressions you have not yet truly repented; for true repentance makes a man feel, that

"Could his zeal no respite know,

Could his tears for ever flow,

All for sin could not atone,

Christ must save, and Christ alone."

And if it is so killed in thee that thou hatest as a corrupt and abominable thing, and wouldst bury it out of thy sight, but that thou feelest that it will never be entombed, unless Christ shall dig the grave, then thou hast repented of sin. We must humbly confess that we deserve God's wrath, and that we cannot avert it by any deeds of our own, and we must put our trust solely and entirely in the blood and merits of Jesus Christ. If ye have not so repented, again we exclaim in the words of David, "If you turn not, he will whet his sword."

II. And now the second point; it is a yet more terrible one to dwell upon, and if I consulted my own feelings I should not mention it; but we must not consider our feelings in the work of ministry, any more than we should if we were physicians of men's bodies. We must sometimes use the knife, where we feel that mortification would ensue without it. We must frequently make sharp gashes into men's consciences, in the hope that the Holy Spirit will bring them to life. We assert, then, that there is a NECESSITY that God should whet his sword and punish men, if they will not turn. Earnest Baxter used to say, "Sinner! turn or burn; it is thine only alternative: TURN OR BURN!" And it is so. We think we can show you why men must turn, or else they must burn.

1. First we cannot suppose the God of the Bible could suffer sin to be unpunished. Some may suppose it; they may dream their intellects into a state of intoxication, so as to suppose a God apart from justice; but no man whose reason is sound and whose mind is in a healthy condition can imagine a God without justice. Ye cannot suppose a king without it to be a good king; ye cannot dream of a good government that should exist without justice, much less of God, the Judge and King of all the earth, without justice in his bosom. To suppose him all love, and no justice, were to undeify him, and make him no longer God; he were not capable of ruling this world if he had not justice in his heart. There is in man a natural perception of the fact, that if there be a God, he must be just; and I can scarcely imagine that ye can believe in a God without believing also in the punishment of sin. It were difficult to suppose him elevated high above his creatures, beholding their disobedience, and yet looking with the same serenity upon the good and upon the evil; you cannot suppose him awarding the same need of praise to the wicked and to the righteous. The idea of God, supposes justice; and it is but to say justice when you say God.

2. But to imagine that there shall be no punishment for sin, and that man can be saved without repentance, is to fly in the face of all the Scriptures. What! Are the records of divine history nothing? And if they be anything must not God have mightily changed, if he doth not now punish sin? What! did he once blast Eden, and drive our parents out of that happy garden on account of a little theft, as man would style it? Did he drown a world with water, and inundate creation with the floods which he had buried in the bowels of this earth? And will he not punish sin? Let the burning hail which fell on Sodom tell you that God is just; let the open mouth of the earth which swallowed up Korah, Dathan, and Abiram, warn you that he will not spare the guilty: let the mighty works of God which he did in the Red Sea, the wonders which he wrought on Pharaoh, and the miraculous destruction which he brought on Sennacherib, tell you that God is just. And it were perhaps out of place for me in the same argument to mention the judgments of God even in our age; but have there never been such? This world is not the dungeon where God punishes sin, but still there are a few instances in which we cannot but believe that he actually did avenge it. I am no believer that every accident is a judgment; I am far from believing that the destruction of men and women in a theatre is a punishment upon them for their sin, since the same thing has occurred in divine service to our perpetual sorrow. I believe judgment is reserved for the next world; I could not account for providence if I believed that God punishes here. "Those men upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you nay." It has injured religion for men to take up every providence, and say, for instance, that because a boat was upset on the Sabbath-day it was a judgment on the persons that were in it. We assuredly believe that it was sinful to spend the day in pleasure, but we deny that it was a punishment from God. God usually reserves his punishment for a future state; but yet, we say, there have been a few instances in which we cannot but believe that men and women have been by Providence in this life punished for their guilt. I remember one which I scarcely dare relate to you. I saw the wretched creature myself. He had dared to imprecate on his head the most awful curses that man could utter. In his rage and fury he said he wished his head were twisted on one side, that his eyes were put out, and that his jaws were made fast: but a moment afterwards the lash of his whip with which he had been cruelly treating his horse entered his eye, brought on first inflammation, and then lock-jaw, and when I saw him he was just in the very position in which he had asked to be placed, for his head was twisted round, his eye-sight was gone, and he could not speak except through his closed teeth. You will remember a similar instance happening at Devizes, where a woman declared that she had paid her part of the price of a sack of meal, when she had it in her hand, and immediately dropped down dead on the spot. Some of these may have been singular coincidences; but I am not so credulous as to suppose that they were brought about by chance. I think the will of the Lord was in it. I believe they were some faint intimations that God was just, and that although the full shower of his wrath does not fall on men in this life, he does pour a drop or two on them, to let us see how he will one day chasten the world for its iniquity.

3. But why need I go far to bring arguments to bear on you, my hearers? Your own consciences tell you that God must punish sin. You may laugh at me, and say that you have no such belief. I do not say you have but I say that your conscience tells you so, and conscience has more power over men than what they think to be their belief. As John Bunyan said, Mr. Conscience had a very loud voice, and though Mr. Understanding shut himself up in a dark room, where he could not see, yet he used to thunder out so mightily in the streets, that Mr. Understanding used to shake in his house through what Mr. Conscience said. And it is often so. You say in your understanding, "I cannot believe God will punish sin;" but you know he will. You would not like to confess your secret fears, because that were to give up what you have so often most bravely asserted. But because you assert it with such boast and bombast, imagine you do not believe it, for if you did, you would not need look so big while saying it. I know that when you are dying you will believe in a hell. Conscience makes cowards of us all, and makes us believe, even when we say we do not, that God must punish sin.

Let me tell you a story; I have told it before, but it is a striking one, and sets out in a true light how easily men will be brought in times of danger to believe in God, and a God of justice too, though they have denied him before. In the backwoods of Canada there resided a good minister, who one evening, went out to meditate, as Isaac did, in the fields. He soon found himself on the borders of a forest, which he entered, and walked along a track which had been trodden before him; musing, musing still, until at last the shadows of twilight gathered around him, and he began to think how he should spend a night in the forest. He trembled at the idea of remaining there, with the poor shelter of a tree into which he would be compelled to climb. On a sudden he saw a light in the distance among the trees, and imagining that it might be from the window of some cottage where he could find a hospitable retreat, he hastened to it, and to his surprise, saw a space cleared and trees laid down to make a platform, and upon it a speaker addressing a multitude. He thought to himself, "I have stumbled on a company of people, who in this dark forest have assembled to worship God, and some minister is preaching to them, at this late hour of the evening, concerning the kingdom of God, and his righteousness;" but to his surprise and horror, when he came nearer, he found a young man declaiming against God, daring the Almighty to do his worst upon him, speaking terrible things in wrath against the justice of the Most High, and venturing most bold and awful assertions concerning his own disbelief in a future state. It was altogether a singular scene; it was lighted up by pine-knots, which cast a glare here and there, while the thick darkness in other places still reigned. The people were intent on listening to the orator, and when he sat down thunders of applause were given to him; each one seeming to emulate the other in his praise. Thought the minister, "I must not let this pass; I must rise and speak; the honour of my God, and his cause demands it." But he feared to speak, for he knew not what to say, having come there suddenly; but he would have ventured, had not something else occurred. A man of middle age, hale and strong, rose, and leaning on his staff he said, "My friends, I have a word to speak to you to-night. I am not about to refute any of the arguments of the orator; I shall not criticise his style; I shall say nothing concerning what I believe to be the blasphemies he has uttered; but I shall simply relate to you a fact, and after I have done that you shall draw your own conclusions. Yesterday, I walked by the side of yonder river; I saw on its floods a young man in a boat. The boat was unmanageable; it was going fast towards the rapids; he could not use the oars, and I saw that he was not capable of bringing the boat to the shore. I saw that young man wring his hands in agony; by-and-bye he gave up the attempt to save his life, kneeled down and cried with desperate earnestness, "O God! save my soul! If my body cannot be saved, save my soul.' I heard him confess that he had been a blasphemer, I heard him vow that if his life were spared he would never be such again; I heard him implore the mercy of heaven for Jesus Christ's sake, and earnestly plead that he might be washed in his blood. These arms saved that young man from the flood; I plunged in, brought the boat to shore, and saved his life. That same young man has just now addressed you, and cursed his Maker. What say you to this, sirs!" The speaker sat down. You may guess what a shadow ran through the young man himself, and how the audience in one moment changed their notes, and saw that after all, whilst it was a fine thing to brag and bravado against Almighty God on dry land, and when danger was distant, it was not quite so grand to think ill of him when near the verge of the grave. We believe there is enough conscience in every man to convince him that God must punish him for his sin; therefore we think that our text will wake an echo in every heart "If he turn not, he will whet his sword."

I am tired of this terrible work of endeavouring to show you that God must punish sin; let me just utter a few of the declarations of his Holy Word, and then let me tell you how repentance is to be obtained. O sirs! ye may think that the fire of hell is indeed a fiction, and that the flames of the nethermost pit are but popish dreams; but if ye are believers in the Bible ye must believe that it cannot be so. Did not our Master say, "Where the worm dieth not, and the fire is not quenched." You say it is metaphorical fire. But what meant he by this "He is able to cast both body and soul into hell?" Is it not written, that there is reserved for the devil and his angels fearful torment? And do you not know that our Master said, "These shall go away into everlasting punishment;" "Depart, ye cursed into everlasting fire, prepared for the devil and his angels?" "Yes," you say, "but it is not philosophical to believe that there is a hell; it does not consort with reason to believe there is." However, I should like to act as if there were, even if there is no such place; for as the poor and pious man once said, "Sir, I like to have two strings to my bow. If there should be no hell I shall be as well off as you will; but if there should, it will go hard with you." But why need I say "if?" You know there is. No man has been born and educated in this land without having his conscience so far enlightened as to know that to be a truth. All I need to do is to press upon your anxious consideration this thought: Do you feel that you are a fit subject for heaven now? Do you feel that God has changed your heart and renewed your nature? If not, I beseech you lay hold of this thought, that unless you be renewed all that can be dreadful in the torments of the future world must inevitably be yours. Dear hearer, apply it to thyself, not to thy fellow-men, but to thine own conscience, and may God Almighty make use of it to bring thee to repentance.

III. Now briefly what are the MEANS of repentance? Most seriously I say, I do not believe any man can repent with evangelical repentance of himself. You ask me then to what purpose is the sermon I have endeavoured to preach, proving the necessity of repentance? Allow me to make the sermon of some purpose, under God, by its conclusion. Sinner! thou art so desperately set on sin, that I have no hope thou wilt ever turn from it of thyself. But listen! He who died on Calvary is exalted on high "to give repentance and remission of sin." Dost thou this morning feel that thou art a sinner? If so, ask of Christ to give thee repentance, for he can work repentance in thine heart by his Spirit, though thou canst not work it there thyself. Is thy heart like iron? He can put it into the furnace of his love and make it melt. Is thy soul like the nether millstone? His grace is able to dissolve it like the ice is melted before the sun. He can make thee repent, though thou canst not make thyself repent. If thou feelest thy need of repentance, I will not now say to thee "repent," for I believe there are certain acts that must precede a sense of repentance. I should advise you to go to your houses, and if you feel that you have sinned, and yet cannot sufficiently repent of your transgressions, bow your knees before God and confess your sins: tell him you cannot repent as you would; tell him your heart is hard; tell him it is as cold as ice. You can do that if God has made you feel your need of a Saviour. Then if it should be laid to your heart to endeavour to seek after repentance, I will tell you the best way to find it. Spend an hour first in endeavouring to remember thy sins; and when conviction has gotten a firm hold on thee, then spend another hour where? At Calvary, my hearer. Sit down and read that chapter which contains the history and mystery of the God that loved and died; sit down and think thou seest that glorious Man, with blood dropping from his hands, and his feet gushing rivers of gore; and if that does not make thee repent, with the help of God's Spirit, then I know of nothing that can. An old divine says, "If you feel you do not love God, love him till you feel you do: if you think you cannot believe, believe till you feel you believe." Many a man says he cannot repent, while he is repenting. Keep on with that repentance, till you feel you have repented. Only acknowledge thy transgressions; confess thy guiltiness; own that he were just if he should destroy thee; and say this, solemnly

My faith doth lay its hand

On that dear head of thine,

While like a penitent I stand,

And there confess my sin.

Oh! what would I give if one of my hearers should be blessed by God to go home and repent! If I had worlds to buy one of your souls, I would readily give them, if I might but bring one of you to Christ. I shall never forget the hour when I hope God's mercy first looked on me. It was in a place very different from this, amongst a despised people, in an insignificant little chapel, of a peculiar sect. I went there bowed down with guilt; laden with transgression. The minister walked up the pulpit stairs, opened his Bible, and read that precious text, "Look unto me, and be ye saved, all the ends of the earth; for I am God, and beside me there is none else;" and, as I thought, fixing his eyes on me, before he began to preach to others, he said, "Young man! look! look! look! You are one of the ends of the earth; you feel you are; you know your need of a Saviour; you are trembling because you think he will never save you. He says this morning, 'Look!'" Oh, how my soul was shaken within me then! what! thought I, does that man know me, and all about me? He seemed as if he did. And it made me "look!" Well, I thought, lost or saved, I will try; sink or swim, I will run the risk of it; and in that moment I hope by his grace I looked upon Jesus, and though desponding, downcast, and ready to despair, and feeling that I could rather die than live as I had lived, at that very moment it seemed as if a young heaven had had its birth within my conscience. I went home, no more cast down; those about me, noticing the change, asked me why I was so glad, and I told them that I had believed in Jesus, and that it was written, "There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Oh! if one such should be here this morning! Where art thou, thou chief of sinners, thou vilest of the vile? My dear hearer, thou hast never been in the house of God perhaps these last twenty years; but here thou art, covered with thy sins, the blackest and vilest of all! Hear God's Word. "Come, now let us reason together, though your sins be as scarlet, they shall be as wool, and though they be red like crimson, they shall be white than snow." And all this for Jesus' sake; all this for his blood's sake! "Believe in the Lord Jesus, and thou shalt be saved;" for his word and mandate is, "He that believeth and is baptized shall be saved; he that believeth not shall be damned."

SINNER! TURN OR BURN!