William Gadsby, Sermons

“Look upon Zion, the city of solemnities.”—Isaiah 33:29

Without making any remarks upon the context, I shall immediately begin with the passage read as a text; and in doing so I do not intend to say anything upon Zion literally, but shall speak to you of Zion in a spiritual sense; and I mean, so far as the Lord shall be graciously pleased to direct and enable me, to show,

I. What is intended by Zion.
II. Why called a city.
III. Point out the way into this city.
IV. Endeavour to describe a true citizen.
V. Dwell a little upon the solemnities of this city.
VI. Show the blessedness of looking, by a vital faith, upon it.

I. By Zion I understand the real church of Christ, and, in the strictest sense, the whole body elect, chosen, and secured in Christ before the foundation of the world: “For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever; here will I dwell; for I have desired it.” (Ps 132:13,14)

So that Zion is the spiritual property, the glorious church, and the eternal residence of Jehovah. Here the Lord not only declares but subscribes his name, and maintains all the honours of his glorious nature; and to this blessed Zion every real believer in the Lord Jesus Christ is brought by the power of the Holy Ghost; as it is written, “But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem,” &c. (Heb 12:22-24) From this statement we learn that Zion is the city of the living God, the heavenly Jerusalem, the glorious vision of peace, where God lives and dwells as the God of peace, and that it consists of an innumerable company of angels; and if by angels the glorious angelic host above is intended, they are an innumerable company indeed; for “the chariots of God are twenty thousand, even thousands of angels;” (Ps 68:17) and the mountain was full of them for the protection of Elisha. (2 Kings 6:17) Yet there is a sense in which they cannot fully enter into the glories of the redeemed family of God, for the Lord Jesus Christ did not take their nature into union with his personal Godhead: “For verily ho took not on him the nature of angels, but he took on him the seed of Abraham.” The glory of redemption by the blood of the God-Man they cannot experience. This divine mystery contains in it things that the angels desire to look into; so that, as the poet says,

“If sinless innocence be theirs,
Redemption all is ours.”

There is a glorious measure of the glory of God in the person, blood, and obedience of the Lord Jesus Christ which no creatures but redeemed sinners can enter into, and they can only enter into it as the Holy Ghost reveals it unto them. (1 Cor 2:9-11) If by angels, angels in office are intended, viz., God’s messengers, or ministers of the Spirit and of the glorious gospel of the blessed God, raised up, qualified, and sent forth by the Lord to “preach the unsearchable riches of Christ,” then it takes in all that ever have been, that are now, or ever will be thus employed by the Lord; and though the true ministers of the Spirit appear but few in number at any one time compared with the rest, the whole collected together, as treasured up in the…

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A Sermon Preached By William Gadsby In Manchester, Jan. 26th, 1840

“And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.”—Isaiah 32:18

Where are we at this present period of our existence? Are we amongst this blessed number, “My people?” Are we of those who are dwelling in peaceable habitations, sure dwellings, and in quiet resting places? What proof have we that we are in this state? Do some of you ask within yourselves, “How can I dwell in this peaceable habitation, when all is war and tumult within and without?” Or, “How can I dwell in these sure dwellings, and quiet resting places, amidst this busy, bustling, commercial town,—this deceitful world,—which tosses my poor fickle heart to and fro like the troubled sea?” Why, poor soul, this is the very time you shall dwell there; as you may perceive by reading the next verse: “When it shall hail, coming down on the forest; and the city shall be low in a low place;” or, as it is in the margin, “when it is utterly abased.” Thus it is, when troubles come upon you like hail, so strong, so heavy,—then it is, when you are in the midst of confusion, that the Lord saith, ”Call upon me in the day of trouble; I will hear thee, and deliver thee.” And you have here a further declaration of mercy: “Ye shall dwell in peaceable habitations.”

Some say the promise refers to the time when anti-Christ shall be destroyed, and the Millennium commences. But, no. We have all in this a personal interest, and it is my desire not to carry your minds to those speculative ideas, such as the Millennium; but so far as God shall make me the means, to impart unto you such blessed truths, by unfolding the mysteries of God’s Word, you shall live in the enjoyment of from day to day; mysteries they are, inasmuch as they are hidden from the eyes of the world; but they are revealed unto babes.”

Sometimes we are afar off, and we think this habitation is not for us; but you will not despair, for God has promised, and therefore will perform, “that you shall dwell there.”

I. God has a people: “My people.”
II. They shall dwell in peaceable habitations, sure dwellings, and quiet resting-places. And let us notice that we shall, not that we do, dwell in this peaceable habitation; we cannot, while on earth, always be in this blessed habitation.

I. God has a people. “Yes,” say some; “all are the people of God.” They are, as his creatures, as all are created by him; but not as his chosen people. All are not the chosen people of God. He has a chosen people, as he says, “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.”

How very frequently is that parable of our Lord concerning the tares and the wheat misconstrued. Some say the field is the…

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A Sermon Preached By William Gadsby At Bedworth, On Wednesday Evening, Aug. 24th, 1842.

The copy of the preceding sermon was sent to Mr. Gadsby by the friend who took it down in shorthand. Mr. G., however, said it was not worth publishing, as he remembered how confused he was while preaching, in addition to great affliction of body. It is now, however, sent forth, and we trust will be made useful.—”G.S.,” 1844.

“Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.”—Isaiah 26:20

I am about to read a portion of God’s Word, which I thought I could find very easily. Indeed, I thought it was in the 40th chapter of the prophecies of Isaiah; but I cannot find it; so I must leave you to find it when you get home. I feel entirely unable to preach. If the Lord is not pleased to make me a little better, I shall be very short. The passage of Scripture I thought to read runs thus: “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself, as it were, for a little moment, until the indignation be overpast.”

Through the kind providence of God, I have enjoyed better health since I was here last than I have done for some years. But to-day a bad cold has laid hold of me, and quite upset my mortal frame. Should it be the will of God that it should end in my death, O how blessed to look forward, under the sweet influences of God the Spirit, to this hiding-place: “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself, as it were, for a little moment, until the indignation be overpast!”

We may notice from these words:

I. The Lord has a special people dedicated to himself; and that people shall show forth his praise.
II. These people are hid from the indignation of the Lord.

I. We notice, 1st, that the one undivided Jehovah has a special property in these people. The Father says they are his portion. The Son says this is his spouse; he loved and redeemed her, “that he might present to himself a glorious church, not having spot or wrinkle.” And the blessed Spirit has separated them from the world; he lays a sovereign claim to them, constantly keeping his eye on the sovereign purpose of God. Wherever they are, when God’s time is come to call them by grace, the Holy Ghost will quicken the dead soul, communicate divine life, and bring them to a saving acquaintance with Christ. All things were made for Christ and his church.

Hence it is said, “For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s, and Christ is God’s.” Nothing shall alter the security of the people of God. The blessed Three-One-God lays a claim to this people, by ways and means suited to…

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“Come with me from Lebanon, my spouse, with me from Lebanon; look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, and the mountains of the leopards.”—Song Of Solomon 4:8

It is not my design to give a minute statement of the meaning of this portion of the Word of God, but only to drop a few hints that may be useful to some of God’s dear tried family, if the Good Spirit of life and grace is pleased to make them so.

If by Lebanon we understand the pleasures of the world, so odoriferous to the fleshly mind; and if by Amana, Shenir, and Hermon, the lions’ dens, and mountains of leopards, we understand the horrible haunts and roarings of the powers of hell, the lions of the bottomless pit, the dreadful various-coloured workings of the corrupt heart, we shall find that there is a great needs-be for this precious invitation of the dear Lord, not only to be spoken, but to be applied to the conscience of his dear spouse. There are times and seasons when the dear spouse of Christ is too much captivated with the pleasures of the world, till deadness and darkness of mind render her wretched, and as a scourge for her movements from Jerusalem towards Jericho, the Lord sometimes suffers the lions of hell to roar out the most horrible blasphemies into her already gloomy mind, and suffers her detestable filthy nature to rise up in a thousand forms, enough to horrify an infidel, were it possible that an infidel could see and feel it. And here the poor soul is sinking in a horrible pit and the miry clay, till all the powers of the mind seem swallowed up in awful dismay, and every struggle she makes to deliver herself only sinks her deeper till, in the greatest horror of mind, she roars out, “Let not the waterflood overflow me, neither let the deep swallow me up. Let not the pit shut her mouth upon me.” (Ps. 69:15.) In very deed, the poor soul can then say to corruption, “Thou art my father,” and to the worm, hatched and bred in filth and putrefaction, “Thou art my mother and my sister.” (Job 13:14.)

Well, here the poor soul is, till the dear Lord is pleased to come and speak with power to the mind, and give her a sweet lift. And how amazing is the love of the dear Lord, as displayed in the…

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A Sermon Preached By William Gadsby At Zoar Chapel, Great Alie St., London, On behalf Of The Aged Pilgrims’ Friend Society, On Thursday Evening, May 25th, 1848.

“Who remembered us in our low estate; for his mercy endureth for ever.”—Psalm 136:28

Jehovah, as the God of nature, chose the seed of Abraham, by Sarah his wife, as a special people distinct from all other nations of the world. He remembered Abraham, and made a covenant with him; he chose him, and separated him from his idolatrous people, and brought him into a strange land. And when in after days his posterity were sunk and degraded, and had become slaves in the drudgery of brick-making, the Egyptians having made their tasks heavy, they groaned and sighed unto God, and were brought into a very low state indeed; but God remembered them, and the covenant which he had made; and when the time was fully come that they should be delivered, he said, “I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task makers, for I know their sorrows, and I am come down to deliver them out of the hand of the Egyptians.” Poor creatures! They thought God had neither heard nor observed them; but “his mercy endureth for ever;” and therefore he came, in his own time, for their help and salvation.

Now it appears that Moses, who was honoured as the chosen instrument in God’s hand of delivering the people out of Egypt, had such a faith and confidence on this point that God had designed and purposed him for the work that he set about it forty years before God’s time came. He was so very zealous that he ran upon the errand and imagined that the people would run with him too and that he should very soon deliver them out of the hands of their Egyptian taskmasters. Instead of which, God sent him to College for forty years in his own experience; and the little learning he had obtained in his head in Egypt was of no use to him. in this College. He was not taught here the study and use of different languages; but he was taught the plague of his own heart, and the glory and majesty of God! But when the time was indeed come that God would really deliver his people, through him as his servant, instead of running before he was sent, as before, he was now full of excuses, and tried to get away from it, saying, “Lord, send I pray thee by the hand of him whom thou wilt send, but do not send me, for I am not eloquent.” There was not a word spoken about the want of eloquence when he wanted to run before God had sent him; but when God’s time had arrived for him to do the work, it made a wonderful difference in his feelings. He must now go and be the instrument in delivering God’s people, and he now feels the solemnity and importance of it. But still, notwithstanding, the bondage and misery of the people are increasing; they are sunk exceedingly low, even almost to desperation, and are nearly without hope; yet God remembered them, and brought them through their oppressions and sorrows, because “his mercy endureth for ever.”

Now this people were a typical nation; they were types of God’s spiritual people, his elect, his chosen family; and his dealings towards them in the wilderness are typical of the wonderful deliverances which he works in and for his spiritual people. And as such, I shall now endeavour, as God shall graciously be pleased to enable me, to make a few remarks from the words before us, as applicable to God’s elect family, of whom it is said, he “remembered us in our low estate; for his mercy endureth for ever.”

We might take up considerable length of time in pointing out the persons intended by the word “us;” but we will omit it in this part of the subject, as, if the Lord will, we shall meet with it in another branch of the discourse; and, therefore, we will notice,

I. The low estate.
II. God remembering them in this low estate.
III. The reason assigned: “For his mercy endureth for ever.”

I. The low estate. Now this low estate may be considered in three bearings…

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“Long-Suffering.”—Psalm 86:15

Men and Brethren,—Through the mercy of the Lord, we have arrived at the commencement of another year. Many are the mercies we have received, and many are the insults we have offered to the great Giver of all our mercies. If we are truly led to enter into our own feelings and ways up to the present moment, we must be obliged to say that the Lord is a God “long suffering,” or he would not have borne with our manners till now; for sure I am that none of us could have had patience with any of our fellow creatures who had acted towards us as we have acted towards the Lord. If they had been as dependent upon us as we are upon the Lord, and they had insulted our kindnesses as we have the Lord’s, we should have spurned them from us long ago. But such is the Lord, and such is his long-suffering, that he still spares us, and deals very bountifully with us, and even loads many of us with mercies, for there are none of us who are not daily receiving mercies, more or less, from his bountiful band.

Let me for a few moments call your attention to the long- suffering of the Lord. As far as the dear Lord shall enable me, I will,

I. Speak a little on the long-suffering of God towards men in general.
II. His long-suffering towards the elect while dead in sin.
III. His long-suffering towards his people after they are called by grace.

I. The long-suffering of God towards men in general.

From the throne to the dunghill men live in awful rebellion against God. It is not possible to look rightly at any branch of society without seeing that the Lord is awfully insulted by it. On the one hand, pride, luxury, voluptuousness, and, in thousands of instances, oppression and tyranny, show themselves in the clear light of the sun. The continual actions of these men prove that there is no fear of God before their eyes. Rich men in great power may for a while bolster up themselves in their power and station, and arrogantly despise and oppress the poor, but a just God records their deeds; and though, in his long-suffering, he may for a long time forbear, yet assuredly he will eventually appear for the oppressed, James 5:1-5, is a solemn message, and it comes from a just and a holy God. The Lord enable us to be patient in sufferings, and to commit our case into his hands.

But, my fellow-mortals, do not let us stop here, and imagine that the most opulent men are the only sinners against God. “I tell you nay; but except ye repent, ye shall all likewise perish.” Examine every branch and gradation of society, and we shall find it in general a world enveloped in sin and rebellion against God. What awful profaneness of every kind is practised by the greatest part of the world at large! All the members of the body and powers of the mind are engaged in sinning against and insulting the God that gave them and keeps them in existence. Swearing, lying, cheating, stealing, and base acts of uncleanness in all their detestable bearings, are pursued with impunity by tens of thousands, and numbers have to do violence to their own conscience in order to put into practice their ungodly acts. Now, Sirs, how stands the matter in your own consciences? Are you clear, or are you guilty? Are you obliged to say, Guilty? Were not the Lord a God long-suffering, where would you have been long ago? Is it not a wonder that an awfully-in-sulted God does not deal with us, as a nation, as he did with the old world, and sweep us off the earth in his righteous indignation?

But oppression, open and secret profaneness, and debauchery are not the only crimes of this sinful nation. No, Sirs; there are the horrid branches of hypocrisy in a profession of religion, which spread their arms like seas, as a cloke for…

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[It is impossible to give the slightest idea of the impressive manner in which this sermon was spoken, especially as the preacher, at the same time that he was speaking of the poor trembling man knocking, he himself loudly, yet tremblingly, knocked with his knuckles on the side of the pulpit.]

“Call upon me in the day of trouble; I will deliver thee.”—Psalm 50:15

Here is a poor ragged starving wretch, seeking for some one to relieve him; but he can find no helper. He sees nothing but starvation and death before him. He must lie down and die. Why, his very seeking for help is praying for it and a proof that he is alive. But a passer-by, seeing him, goes up to him and tells him if he can only go to such a house he will be sure to be relieved; for the owner and occupier of the house never turns any one away, if he is in real distress. “But,” the poor man says, “no one so ragged and dirty as I am ever went.” “O yes, yes,” says the visitor. “Many quite as bad as you are, or worse, have been taken in, and fed and clothed. So come. You are very weak and don’t know the way; I’ll support you and lead you.” So off they go, the poor man dragging heavily along. At last they reach the house. The poor man goes to the door; but he says, “I dare not knock. What! Such a beggar as I knock at the door of such a grand house as that?” The very thought makes him feel faint, and he has to lay hold of the knocker to keep him from falling. He trembles all over. “I dare not knock, “he says; but his hand shakes so violently that he is knocking all the time, though he does not know he is knocking—knock, knock, knock! And his wants are speedily relieved.

“The poorer the wretch, the welcomer here.”

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A Sermon Preached By William Gadsby At Zoar Chapel, Great Alie Street, London, On Thursday Evening, June 1st, 1843

“And ray tongue shall speak of thy righteousness and of thy praise all the day long.”—Psalm 35:28

Perhaps some child of God may say, “Well; a text like this cuts me up, root and branch; for I consider it the language of a child of God, and I cannot, I dare not, say that my tongue speaks of God’s righteousness and praise all the day long!” But, then, poor benighted soul, you should recollect it is not always day with God’s people; there is night as well as day; and when night comes on, darkness appears, and the beasts of prey begin to show themselves. Unbelief, carnal reason, and unhallowed feelings rise up, thick and foul; and when in this state, we see very little in the soul to talk about God’s righteousness, or of his praise; and if we say anything at all, it appears nothing but a little moving of self-pity; we want to be pitied, and for others to think our case a pitiable one; and if we meet with any of our brethren and tell our case to them and they do not pity us, we think them very hard and very unkind towards us. But as soon as the Sun of Righteousness arises and shines on our souls; as soon as day breaks and we are brought sweetly and spiritually to see light in God’s light and to enter unctuously into the mysteries of his grace, we then know a little what it is for the mouth of the dumb to speak, and the tongue of the stammerer to be unloosed and to speak plainly, so that, while it is day in our souls, we are blessedly employed in speaking forth God’s righteousness and praise. “My tongue shall speak of thy righteousness and of thy praise all the day long.”

But, on this portion of God’s Word, I shall, as the Lord may direct,

I. Drop a hint or two upon the nature of God’s righteousness.
II. Give a short description of the tongue speaking of this righteousness; and then,
III. Notice what it is to praise God, and how the tongue is employed in speaking of it.

But of the righteousness of God, what can I say, or where shall I begin? We will look at it in three bearings. First, that righteousness which God, in the riches of his grace, imputes unto and puts upon his people, and wherein he justifies them fully and freely. Secondly, the solemn (and solemn they are) righteous acts of God in executing his judgments upon his foes and his people’s foes. And thirdly, the solemn acts of God in communicating special mercies unto his people, in supplying their needs, and in defending them in the midst of all the trials and difficulties they have to encounter. And I consider each of these things is couched in God’s righteousness.

I. Then what is the nature of the righteousness of God, which is “unto and upon all them that believe,” and upon…

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A Sermon Preached By William Gadsby At Hedworth, On Wednesday Evening, June 14th, 1848. The following discourse was the last preached in Warwickshire by the late Mr. Gadsby. It was delivered on Wednesday evening, June 14th, 1843, at the Baptist Chapel, Bed worth. The chapel was densely crowded. While preaching, Mr. G. seemed to be quite at home. After often hearing Mr. Gadsby for the space of 26 years, and having outlived him upwards of 30 years, yet the savour of his preaching is not erased; for there are times and seasons when the words and the sweetness attending his ministry come quite fresh to my mind. Well; he has gone, and is beyond the reach of all trouble, safely landed; and we who are now past the age of threescore and ten, but yet in the wilderness, can and do look back with a grateful heart to God for his great mercy that we are still spared to show forth his power to the rising race. The simple reading of the sermon will give but little idea of the burning energy, the, and power in the preacher during its delivery. The above remarks were made by Mr. T. Player, many years a local minuter residing in Coventry. He was the reporter who took down a number of Mr. G.’s sermons, as well as this one.

“Say unto my soul, I am thy salvation.”—Psalm 35:3

You and I stand on the verge of an eternal world, and unless God himself say to the soul, “I am thy salvation,” we must eternally perish. The great body of professors of religion are quite satisfied in talking about or hearing of a salvation. They tell us what great salvation God has accomplished for us, if we will but close in with it, if we will but do our part; and other professors please themselves with, talking about the discriminating doctrines of the gospel, and more or less ridicule the inward teachings and workings of God the Spirit in the soul, and the feelings of the poor sinner under them. But, whenever the Lord the Spirit circumcises the heart of a sinner by the knife of the law, he lays his heart open, and lets the contents of the heart begin to ooze up with abominable filth, guilt, and horrors. Nothing will then do for the soul short of the Lord speaking, and saying to such a soul, “I am thy salvation.” (This is what some superficial religionists call “corruption preaching.” Mr. Gadsby was wont to say such professors were sinners assuredly; but they were pretty sinners, never having seen their own ugliness as in the Bight of God; and not having been made to feel the malady, they knew little or nothing in reality of the remedy. Let the poor tried child of God judge how far he was right.)

All the efforts of nature will leave a man to perish in his sins. There is not strength enough in an angel to save him. In fact, if all the angels in heaven were to unite to save one sinner, that sinner must be eternally lost if he had not a better salvation than they could give him. He must have a salvation which none but the Lord himself is, and none but he can make known. If you are never brought to see and feel the need of such a salvation, your religion is not worth a thank’ee.

I shall endeavour, as the Lord shall give me wisdom and grace, and strength of body and mind, to make a few remarks on the following particulars:

I. Show what makes this salvation essentially necessary and particularly suitable for the sinner.
II. What this salvation couches in it.
III. That God himself, in his Trinity of Persons, is this salvation.
IV. Show the effect of a sinner being made to feel his need of this salvation. The quickened sinner, made alive to God, will be putting up this petition, and never rest satisfied without an answer, “Say unto my soul, I am thy salvation.” It will not do for him to be told all have a chance of being saved; it is all lumber to such a poor sinner. The man must have a salvation that leaves no chance of being lost. This alone will fit his troubled conscience; therefore his soul will from time to time vehemently cry, “O Lord, say unto my soul, I am thy salvation.”
V. Show what is the effect of the Lord revealing this salvation to the conscience.

I must be brief. May the Lord the Spirit lead me to speak such, things as his solemn Majesty designs to apply to your hearts.

I. Show what makes this salvation essentially necessary and particularly suitable for the sinner. What a blessing it will be if the Lord lays open some poor heart to-night! If he does, and lets you feel what your heart is, you will not be able to find a greater wretch than yourself in all the town. There may be practically worse; but you will feel, between God and your soul, the seeds of all iniquity within you. If they have not come out in practice, there is no merit due to you; for had the Lord placed you in the same circumstances as some are, and left you to your own workings, they would have come out. So we have cause to…

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46 A Godly Man

22 Nov 2022, by

“For this shall every one that is godly pray unto thee at a time when thou mayest be found.”—Psalm 32:6

Let us inquire what constitutes a godly man; and, in order to clear the way for this, we will first notice a few things that men may possess, and yet not be godly. We live in a day when we are to have charity for every body and every thing but God and truth, and when we are to have none for them. Men are to be allowed to reject truth, and set up something or anything to oppose it, and we must have charity for them, but none for the truth itself; but this is not the charity of the gospel, for that rejoiceth in the truth.

I will then, be as charitable as I can—as I dare; but I firmly believe that by far the greatest part of professors are ungodly men. They may profess free will, or boast of free grace; they may strenuously maintain the truths of the gospel, in doctrine, and practise what the world calls piety, and yet have no vital religion—be ungodly men. A nominal knowledge of doctrines, however great that knowledge may be, will never constitute the possessor a godly person, nor prove that he is so. They are like the foolish virgins, who had lamps, and had trimmed them; but having no oil they soon went out. Arminians say they must have had oil, else they could not have gone out. Indeed! Well; the Word of God says, “they took no oil with them” (Matt. xxv. 3); and I had rather believe that than all the men in the world. But let us look at it. Is it not possible to take a lamp, trim it, put in the wick, &c., and make it look very nice, and yet have no oil; so that when the wick is lighted, it just makes a bit of a flash, and then goes out for want of oil? So it is with professors in general. They never had any oil; no divine life or unction of the Spirit; a mere external profession; not a particle of the grace of God. Their character is described in 2 Tim. iii. 1-8. A form of godliness, both in doctrine and practice, men may have, and at the same time deny the power thereof. I need not tell you who they are that “creep into houses,” &c. Some of you are well aware of some of that description, who are ever learning, and never able to come to a knowledge of the truth.” And nothing short of the same almighty power that built the world can accomplish it. God communicates to the soul what it never had before. The great Head of the church began his ministry with this solemn statement: “Ye must be born again.” This new birth is a heavenly one. Hence they are said to be born of God. With divine life and light he quickens the dead soul, and causeth it to feel and see what it never felt or saw before. He stamps his image on the heart, shines on it, and in God’s light it discovers to us the hideous image we wore before. We sicken at it, groan under it, and are led to cry vehemently for mercy. We are made partakers of the divine nature, of the communicable holiness of God; and when this change takes place, the man becomes a new creature. All hell can never make him what he was before; nor could all the angels in heaven have accomplished the change.

This change, that constitutes us godly, is made more blessedly manifest to us as God is pleased to shine on it and to bring this passage home to the heart: “Now to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” Real godliness discovers to us our ungodliness; and we sink, and are a stench in our own nostrils, and feelingly cry out, “Unclean! Unclean!” And when we are favoured with faith to view God’s loveliness, in the face of Jesus Christ, and, under the divine unction of the Spirit, feel our own interest in it and enjoy its soul transforming power (2 Cor. iii. 17,18, iv. 6), it wraps up our souls, and we are wrapped up in him. Whenever this takes place, the sinner becomes an envied man. The devil knows it, and will soon be up in arms against him. Perhaps some of you will say, I don’t see how the devil can know. Well; I’ll tell you. We read of the unclean spirit going out of a man, but, finding no rest, he goes back again, finds the house “empty, swept, and garnished.” It had no furniture in—no grace, no spiritual life, no vital faith, no love, nothing but an empty profession. But when God takes a sinner in hand, he does not give the devil an opportunity of going out, but he turns him out, delivereth the soul from the consumer, and sets up his own kingdom in the heart. Satan well knows the difference between going out and God turning him out. When he goes out, he can go in again when he pleases; but when he is turned out by a stronger than he, he is barred out; and when thus barred out, he will do all he can to plague and horrify the poor soul, but he cannot reign; he may tear and worry him, but he cannot devour him; for he cannot undo what God has done. The Spring-head of all vital godliness is the Lord Jesus Christ, all centers in, comes from, and leads to him. The godly man is made partaker of his communicable nature, and clothed in his righteousness, and thus stands complete in him.—1888.

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“Blessed is the man in whose spirit there is no guile.”—Psalm 32:2

“O!” says some poor soul; “that is not me; for I feel that I am full of guile.” Indeed! Can you then go to the Lord and tell him you have no sin, that you are as good as your neighbours, and that you have a claim upon his mercy? “No,” say you. “I have to tell the Lord that I am full of sin and that I deserve nothing but his wrath.” Then in your spirit there is no guile. God has made you honest, that you can neither attempt to deceive him nor yourself. There is no deceit in you nor about you in this respect. “When I kept silence,” &c. (Ver. 3.) Kept silence! Why what does that mean? Is it possible for a child of God to keep silence? Yes, it is. I was going to say something that would have alarmed some of you; and if it did not alarm you, there are many congregations that it would.

“Well,” say you, “it must be something very bad if you are afraid of it, for you are not amazingly nice.” Well; I was going to say that there are times and seasons when, through the temptations of the devil, and the deceitfulness of their own hearts, the children of God turn sulky with God. “Turn sulky with God?” say you. Yes. Perhaps there has been something they have particularly desired, and thought they had prayed earnestly for, and even imagined they had some claim upon God for it; when, instead of giving it, God has sent them something directly opposite; and then they have turned sulky. Just like a child naturally sulking with his father and with his food; he will not have it, but knocks it away from him. This is keeping silence with a witness.

But, though God’s people may be in this state, they cannot be comfortable in it. Hence, says the psalmist, “When I kept silence, my bones waxed old through my roaring all the day long.” Not his natural bones, but his spiritual bones,—his comforts, and his enjoyments; for day and night God’s hand was heavy upon him. The more he kicked the more God laid on, till at length he says, “My moisture is dried up like the drought of summer;” and he now begins to feel the wretchedness of his state. And what then? Why, he says, “I acknowledge my sin unto thee.” This was what God brought him to. Instead of saying, “If he sulks, I will too,” he brought him to confess his iniquity, as a poor guilty wretch.

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“Perfect and upright.”—Job 1:1

You have read the history of Job, how that Satan desired to sift him as wheat is sifted, affirming that he would make him curse God to his face, and that God granted his request, so far as to suffer his infernal majesty to do his utmost to make Job curse God. But was this to satisfy Satan, or torture Job? No; though no doubt it did both; but to show that wherever God has put his life, it is out of the power of the devil to remove it; and though Beelzebub, with all the soldiers under his command, blew into Job all their infernal venom, yet God held him up, and would not let him curse him; and though Job cursed a variety of things, the Lord preserved him from cursing his God. Job, at that time, appears to have been in a dreadfully hot fire, and Satan blew it into a horrible blaze, yet he could not make him curse God. By and by, we find Job with his hand upon his mouth, crying out, “Behold, I am vile!” And I believe Job had never more holiness in him than he had then.

The Lord’s eyes are continually upon us, to watch over and keep us, notwithstanding our unbelief. The great point, therefore, is, are we righteous? A man may have a great zeal for what he may call his holy Church, and even fight and bleed for it, and yet not be righteous; he may have a kind of humility and repentance, and yet not be righteous. Judas repented, and threw down the money, saying, “I have betrayed innocent blood;” but we know the place he went to. He may give his assent and consent to all the doctrines of the Bible, even to regeneration being the special work of God the Holy Ghost, to sanctification being the absolute act of a Triune God, to the resurrection of the dead, &c. &c., and yet have no vitality. He may, from constant hearing or reading, patch up an experience and be able to state it very clearly, and yet never feel it. Numbers have by this means crept into the church below, deceiving them, and ultimately causing them agony, by turning out despicable characters. Nay, they may be thought so highly of as to have great trust placed in them by the church. Judas deceived the apostles, even to that degree that they entrusted him with the purse; but he never deceived Christ. He knew who would betray him. Further. Ho may stand up to preach, preach the truth, and preach it in a masterly manner, and expose error in its various branches, and yet never experience the power of it in his conscience by the blessed Spirit.

Then what docs constitute a man righteous? Why, say you, I suppose, real grace in the heart, real obedience, &c. No, they do not. This is only like sending down, as it were, a copy of the title deed, not the deed itself. They are proofs that he is righteous; but the fact of his being righteous is another thing. Ho is constituted righteous by being interested in the precious blood and righteousness of Christ, having his obedience, &c., placed to his account; and here he stood justified before all worlds.

Perhaps some poor trembling sinner says he wants the manifestation of it. I know he does. Well, if ever he obtains it, most likely he will soon after have to feel many things very trying to his flesh. Says the poor soul, “What will they be?” Why, the blessed Spirit, by his quickening power, will put him out of conceit with himself, with his holiness, his duties, his sins, and everything else he has, and thus take all his strength from him. God help you to have no strength; then his strength will be made perfect in your weakness. Professors may gallop; but God’s children have often to go upon crutches; and sometimes, poor things, down they come, crutches and all. Good works and bad works of their own are all alike to them, in this respect.—Manchester, 1838.

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42 Happy Israel

1 Nov 2022, by

“Happy art thou, O Israel, who is like unto thee, O people saved by the Lord.”—Deuteronomy 33:29

You all know the circumstances which gave rise to the name Israel, when Jacob wrestled, really and truly, with a man, and prevailed; SO much so, that when break of day came, the man said, “Let me go;” and Jacob said, “I will not let thee go, except thou bless me.” It would have been much more likely for Jacob to have let him go in the gloomy and dark night, than at break of day. What! A child of God let Christ go when he has begun to shine into his heart? O no! All the powers of hell cannot make him let him go then. His whole soul is with him, and he will not let him go—he will obtain the blessing.—There is a solemn blaze of vitality in real religion, which all the rounds of forms and duties can never supply. You can no more get at the virtue of it by this means than you can get virtue out of an orange by turning it round in your hand. God must break into it, and put it into our mouths; aye, and squeeze it too, else we never can get at it.

Though all Jacob’s posterity were called Israel, that was only the shell, for “they are not all Israel which are of Israel;” the kernel is God’s spiritual family; and it is in this light that I shall consider the subject.

Israel signifies a prince with God, and couches in it power and dignity. Hence it is said,” Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God, and hast prevailed.” And again: “We are made kings and priests unto God.” This power contains a living, never-dying faith, not a speculative faith, not a nominal faith, not a faith that is the duty of all men to have, for in such a faith there is no vitality. Real faith, princely faith, powerful faith, makes a solemn stand, and all the powers of hell cannot move it from its object. One of the first objects that God fixes this mighty faith upon is God in his law and the man as a sinner against that law; and if all the orators in the world were to try to make that man believe he is not so bad as he feels himself to be, and that if he would but simply believe and do his duty all would be well, they would make him believe anything as soon as that. I appeal to the consciences of those of you who know something of the power of it, whether anything could totally divert you from such an object, till God broke into your souls. You might, and perhaps did, read pretty books, preparations, &c., but each turn made you feel worse, till you found that you could not do…

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A Sermon Preached By William Gadsby At Zoar Chapel, Great Alie Street, London, On Sunday Morning, May 28th, 1843.

“And of Naphtali, he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord.”—Deuteronomy 33:23

It is a blessed time with the soul, when it can really feel, and sweetly enter into the enjoyment of the language you have just been singing:

“While Jesus shows his heart is mine, And whispers I am his!”

But I believe the Lord never bestows such solemn favors either to be sported or trifled with; and when the favour comes to our souls in this way, it is either to prepare us for trouble, to prop us up in trouble, or to deliver us out of trouble. It is now more than fifty years since God first spake this to my heart; and from that time to the present moment I have always found, more or less, that any spiritual visit to my soul, any soul-overcoming visit, has been attended with one of these three things: If I have not been in any particular trouble at the time, one has been very near; or it has been given when in the midst of trouble, to prevent me from sinking under it; or it has come as a deliverance out of trouble; so that, when God does favour the soul with such blessed visits, it is for a solemn purpose, and never either to be sported or trifled with.

That is a precious portion of the Word of God recorded by the prophet Zechariah; but I know that poor fallen sinful man does not like it, or he is very different to me, for God knows my heart and flesh do not. You will say, “What is it?” Why, to be brought into the fire, and to be led through the fire. For though I have been a thousand times in the fire, and brought out of it again, yet I do not like it now a whit more than I did fifty years ago. My flesh shrinks away and tries to escape from it as much as ever. But the Lord says to the prophet, “I will bring the third part through the fire; I will refine them as silver is refined, and try them as gold is tried.” And what will they do then? That which they did not do before: “They shall call on my name, and I will hear them, saith the Lord.” When they were not in the fire, they went back in their affections into the world, they pursued after the things of the world, and their backsliding hearts were wandering after every forbidden object, so that they had not much tune to call upon the Lord; but when they get into the fire, and begin to feel the heat of it, when they are brought into trouble, then they will cry out, and call upon the name of the Lord. But will he not refuse to listen to them then? No! He says, “I will hear them.” O how full of grace and mercy he is! How different to the actings of our minds! He gently reproves ns for our wanderings; and it is as though he said to us, “You now come to me because of your necessitous circumstances, but you would have done without me if you could; there are no thanks due to you; you would not have come, if it had not been for this.” God knows we can never do without him, he knows that well; and therefore he brings us into these necessitous circumstances that we should find that we cannot do without him. But when he puts us into the fire and into the furnace, and we feel it to get hotter and hotter, then, saith the Lord, they will be glad to come unto me, and to call upon my name. And what do you think he will say to them? O the wonders of his matchless mercy! He says, “I will say, It is my people; and they shall say, The Lord is my God!” Now it is under such solemn and special circumstances as these that Christ appears so gloriously blessed to the poor sinner, when the Lord the Spirit is pleased thus to manifest him under trials and conflicts.

But the portion of Scripture I now design to read, and from which I shall make a few remarks, you will find recorded in Deuteronomy 33:23: “And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord.”

Moses was now about taking a farewell of the world and of the people of God. He had led them through the wilderness for forty years, and yet he found them still to be the…

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A Sermon Preached By William Gadsby On Wednesday Evening, May 26th, 1841, In Regent Street Chapel, City Road, London.

“And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath.”—Deuteronomy 33:18

The word of God does not appear to contain a more solemnly pleasing history, as a history, than that of Joseph. And I have no doubt that every particle of it has a divine mystery in it, whether we can get into that mystery or not. But I have proved, in thousands of instances, that I can only get spiritually into any branch of the mystery of God as that gets into me. And when the glorious mysteries of the gospel of God’s grace, under the divine operations and teachings of the Holy Ghost, get into my conscience, my poor conscience slides into those mysteries as sweetly and as easily as if it were oiled; and indeed it is so; and then I find the blessedness of entering into the solemn realities of the gospel of God’s grace.

I shall endeavour to make a few remarks upon the passage read as a text, in the following order:

I. Considering Joseph as typical of Christ.

II. His land as typical of the inheritance of Christ.

III. The blessing pronounced upon this land, his portion, his people. “The precious things of heaven, and the dew and the deep that coucheth beneath.”

And if the Lord the Spirit should grant me a little dew, and you a little dew, we shall find it blessedly sweet and solemn to enter into a little of the glory of God, couched in the passage.

I. Joseph typical of Christ. Joseph, you know, was ordained of God to be the saviour of Israel; and God had given him intimations of that by dreams. And no doubt poor Joseph’s mind would sometimes be lifted up with the prospect of what was couched in his dreams. He little thought what God’s high road to it was. Now God’s high road to Joseph’s exaltation was a vastly deep one; and indeed it seemed to be such a one that none but the Lord could have accomplished it, in the way that he did, to the bringing about of his own purpose. I know, characters who find fault with the decrees of God get hold of a variety of things to mock the Lord. I recollect one once saying to a friend of mine, “Why, you had better say that God decreed Jonah’s going to Tarshish, instead of going direct to Nineveh.” “Why,” said my friend, “so he did; for no one but Jonah ever went to Nineveh on that road before or since, and none but God could have made such a road.” And really it could be no other being who could make such a wonderful way as God did in bringing Jonah to Nineveh, in spite of all the workings of his corrupt heart. And so poor Joseph had a variety of trials and workings of his corrupt nature to go through, to get to the place and state appointed for him by the Lord.

But now, as far as this may look to Christ, we find that poor Joseph was hated, abhorred, sold, and in reality in heart murdered, by the very characters he was destined to save. When he went on his father’s business, to see his brethren, they combined together, and said, “Behold; this dreamer cometh; come, and let us slay him, and we shall see what will become of his dreams.” God ordered it otherwise; he was not to be slain; but their enmity was the same, and they were as truly his murderers in the sight of God’s law as though they had actually slain him. And do not we see what a solemn beauty there is in this, as connected with Christ? Who murdered Christ? Who hated Christ? Who slaughtered Christ? The very characters that he came to save. I have often felt a little solemnity in that portion of God’s word, “We esteemed him not,” “We hid as it were our faces from him.” Beloved, you and I may look at the…

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13 Oct 2013, by

It is one of the griefs of my life that I had not more of my dear father’s sermons taken down. It is true that in his day sermon reporting did not flourish as it did afterwards. With two or three exceptions, none of his sermons in Manchester were ever reported. A few “Scraps” I took down in 1835 and one or two following years; and that was nearly all. When he visited London, Mr. Justins, Mr. Paul, and others took a few; and all these I have, excepting one from Isaiah 63:1, which I once had, and for which, as is well known, I have offered £5; but it is not to be had. Thinking I could easily meet with another copy, I sent it, with a lot of others of which I had duplicates, to Mr. Brider, Soldiers and Sailors’ Mission, Salisbury.

It is a wonderful blessing to the church of God that Mr. Philpot was not only frequently reported in London, but that one of his hearers at Stamford was a reporter, and took down numbers of his sermons.

The two main features of my father’s ministry were the depths of the Fall and the depths and heights of Sovereign Grace,—the Two Deeps, as he termed them; the laying of the sinner and his self-righteousness in the dust and the exalting of a precious Redeemer. Few, if any, were ever enabled to live a more exemplary…

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13 Oct 2013, by

1 God In Our Nature (Matt 1:23)
2 Comfort For Spiritual Mourners (Matt 5:4)
3 Hungering And Thirsting After Righteousness (Matt 5:6)
4 The Pure In Heart (Matt 5:8)
5 Nature And Design Of The Marriage Union (Matt 5:32)
6 Going From Jerusalem To Jericho (Lk 10:30-35)
7 The Publican’s Prayer (Lk 18:12)
8 The Fall Of Peter (Lk 22:51-62)
9 On Christian Liberty (Jn 8:36)
10 The Church Commended to the Word of God’s Grace (Acts 20:32)
11 The Love Of God (Rom 5:5)
12 The Soul’s Death unto Sin (Rom 6:7)
13 Sanctification in Christ (1 Cor 1:2)
14 The Lord’s Supper (1 Cor 11:28)
15 Another (1 Cor 12:13)
16 Christ And His Church, One (1 Cor 12:18)
17 The Body Sown And The Body Raised (1 Cor 15:43,44)
18 The Sentence of Death in Ourselves (2 Cor 1:9)
19 The Benediction (2 Cor 13:14)
20 Paul And James (Gal 2:16; Js 2:24)
21 The Glory Of God’s Grace (Eph 1:6)
22 At That Time Ye Were Without Christ (Eph 2:12)
23 To Know Christ (Phil 3:10)
24 Doing All Things in the Name of the Lord Jesus (Col 3:17)
25 The Mystery of Christ (Col 4:2,3)
26 A Holy Calling (2 Tim 1:9)
27 The Foundation Of God Standeth Sure (2 Tim 2:19)
28 A Rest For The Poeple Of God (Heb 4:9)
29 On Sanctification (Heb 10:14)
30 Doing the Will of God, and the Need of Patience (Heb 10:36)
31 The Cloud Of Witnesses (Heb 12:1)
32 The Peculiar People (1 Pet 2:9)
33 Not Willing That Any Should Perish (2 Pet 3:9)
34 Now Are We The Sons Of God (1 Jn 3:2)
35 The Scripture Rule for Testing the Spirits that are in the World (1 Jn 4:1-4)
36 God Is Love (1 Jn 4:8,16)
37 An Address to the Regenerated Church of Christ (1 Jn 5:7)
38 The Faithful God (Deut 7:1)
39 The Lord Leading And Instructing His People (Deut 32:10)
40 The True Joseph (Deut 33:18)
41 The Wrestlings of Naphtali (Deut 33:23)
42 Happy Israel (Deut 33:29)
43 The Lord’s People Righteous (Job 1:1)
44 God’s People Led By Him In His Paths (Ps 17:5)
45 No Guile In The Spirit And Keeping Silence (Ps 32:2)
46 A Godly Man (Ps 32:6)
47 God Our Salvation (Ps 35:3)
48 The Tongue Speaking of Righteousness (Ps 35:28)
49 The Starving Beggar Relieved (Ps 50:15)
50 The Long-suffering Of The Lord (Ps 86:15)
51 The Sacrifice of Thanksgiving (Ps 116:17)
52 The Great Things God Has Done For His People (Ps 126:3)
53 The Church Remembered in Her Low Estate (Ps 136:28)
54 Christ’s Invitation To His People (Song of Sol 4:8)
55 The Lord’s People Hidden (Is 26:20)
56 God’s People Dwelling Alone (Is 32:18)
57 Zion, The City Of Solemnities (Is 33:29)
58 The Wilderness And The Highway (Is 35:1-10)
59 Threshing The Mountains (Is 41:15,16)
60 The Poor And The Needy Seeking Water (Is 41:17)
61 Come And Let Us Reason Together (Is 50:18)
62 The Acceptable Year, and Day of Vengeance (Is 51:2)
63 Who Hath Believed Our Report? (Is 53:1)
64 An Exposition (Is 61:1-3)
65 Is It Nothing To You? (Lam 1:12)
66 The Wheels in Ezekiel (Ez 1:15-20)
67 God’s Glory Connected With His People’s Good (Ez 36:26)
68 The Breaker Passed Before Them (Mic 2:13)
69 The Nature And Ground Of Faith (Hab 1:12)
70 A Brand Plucked Out Of The Fire (Zech 3:2)
71 Brought Through The Fire (Zech 13:9)
72 God A Father (Mal 1:6)

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“God with us.”—Matthew 1:23

There will be such a mystery unfolded, in “God in our nature,” as will fill the church of God with immortal wonder for ever and ever. When Christ speaks of it, he says, “Father, I pray for them; I pray not for the world, but for them which thou has given me; for they are thine,” and “that they may be one in us.” This blessed Redeemer, this Person of the Son, takes our nature, and is “God with us.” I believe that our blessed Christ really took soul and body, the whole of humanity. He was “God with us” in his weakness; “God with us” in his conflicts; “God with us” in his victories; “God with us” in his exaltation; “God with us” to strengthen us, to watch over us, to direct us, and to deliver us; completely to save us; to rule over us and in us; to defeat all…

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“Blessed are they that mourn; for they shall be comforted.”—Matthew 5:4

Not all kinds of mourners are here intended; for there is the sorrow of the world, which worketh death and produces nothing but sin, misery, and rebellion against God. Some mourn because they cannot increase in riches, honours, and pleasures; but there is no Messing promised to them. The mourners which God has pronounced blessed are such as mourn over themselves and after God. ‘The Lord’s spiritual mourners mourn over their sinfulness and wretchedness, as sinners against a holy, righteous, good, and kind God. The filth and corruption of their fallen nature give them real grief and pain of heart. Its daily bubblings and risings up are a real plague to them. They are no strangers to what Solomon means by the…

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“Blessed are they which do hunger and thirst after righteousness; for they shall be filled.”—Matthew 5:6

The righteousness intended here is not creature-righteousness, worth, or worthiness; for that is as the morning cloud, and as the early dew it goeth away; nay, at best it is only filthy, and its fountain unclean. Eternal truth declares that all flesh is grass, and all the goodliness thereof is as the flower of the field, which withereth and fadeth away when the Spirit of the Lord bloweth upon it.! But the righteousness the dear Lord has in view in this text is that blessed righteousness which is unto all and upon all them that believe, even the glorious Person and obedience of the Lord Jesus Christ; for “Christ is the end of the law for…

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“Blessed are the pure in heart.”—Matthew 5:8

There may be some poor soul here to-night who is exclaiming, “Ah! That text cuts me up, root and branch; for, so far from my heart being pure, it seems to be the abode of every evil, rising up continually, causing me to groan and sigh, and cry to be delivered from it; but the more I groan and cry, the more those evils seem to rise up, until I am almost smothered.” Why, now, poor soul, you are just the character whose heart is pure. Every man’s heart is vile by nature, and it is…

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“But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.”—Matthew 5:32

Beloved,—The subject we are this evening about to enter upon is a subject of the greatest importance in human life, the eternal concerns of the soul, excepted. I am not aware of any thing that enters more into the very vitals of human happiness or misery. It is immediately connected with all our domestic and social concerns; in fact, it is designed, by the God of all comfort, as a kind of spring-head blessing to the human race, and if acted upon according to the revelation of God’s will, it is sure to prove a source of real happiness to the parties immediately connected, and, in a great variety of instances, will hand down to posterity clusters of blessings not to be equalled by any other created good. The blessings arising from, and connected with, the marriage-union, in heart and affection, according to the word of God, bid defiance to the most capacious soul to find one gem, in all the mines of created good and earthly enjoyment, equal in real dignity of nature and social happiness. Sordid minds may grasp at riches, honours, and voluptuousness, and glut themselves with the objects of their pursuits, and when they have obtained their ends, they will find themselves immersed in vanity and vexation of spirit; but the pleasures and sweets connected with and arising from a…

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“A certain man went down from Jerusalem to Jericho, and fell among thieves.”—Luke 10:30-35

The circumstance which led to this parable was, a certain lawyer going to Christ, and asking him what he must do to inherit eternal fife. A principle of having something to merit life is in our very nature. Thousands ask what they are to do, and promise but never fairly start. The Jews were constantly found to promise what they would do. When God was delivering them from the hands of their enemies and supplying them with food from heaven, “O,” said they, “all that the Lord hath commanded will we do;” but they never fulfilled their promise. Perhaps some of you in this congregation, when there has been some affliction in your own person or in the family, have been so alarmed that you…

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“God be merciful to me a sinner.”—Luke 18:12

[At the time that the following sermon was preached, Mr. Gadsby had no idea of its ever being printed, nor did he know that a short-hand writer was present to take it down. The sermon was preached at the particular request of a lady on her death-bed, to whom a sermon by Mr. G. from the same text had been blessed some time previously, and who had had to encounter considerable opposition from her friends. The members of her family, however, attended to hear this “funeral sermon,” and it was made a blessing to one of their number.]

The verse which I am about to read as my text, I am going to read by the particular request of some present, who have lost a beloved relative. It is a passage particularly pointed out to your attention, as having been made within these walls a blessing to a departed child of God. She is no longer repeating the words here below; but she is in the blessed enjoyment of that grace for which, when here, she prayed, under a feeling sense of her prayer being answered. I shall say no more at present upon that subject, but I shall read the passage, and I hope you will be enabled to mark and feel the words. You will find them recorded in Luke 18:13: “God be merciful to me a sinner.”

The dear Lord, in’ this part of Scripture, has set before us two characters, and these characters are set before the world, the professing world, both in that day and in this. They are the characters of a pharisee and a publican. The pharisee is one that outwardly professed great…

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“And Peter followed afar off.”—Luke 22:51-62

Preached in Manchester, 9 August 1842

1. Let us look at the weakness of man and the power of temptation.
2. The criminality of Peter.
3. The matchless display of God’s grace.
4. The effect produced.
5. The lesson taught us.

1. The weakness of man and the power of temptation.

The weakness of man is very great. Compared with the Almighty God, his Creator and Upholder, he is at his best estate altogether vanity; he is weakness itself. We are not sufficient of ourselves, go as to do anything of ourselves; we know not even what to pray to God for as we ought. May we in humility pray to him to direct us how to pray, and what to pray for; to hold us up in his righteous ways, to keep us weak in ourselves; for when we are thus weak, then are we…

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“If the Son make you free, ye shall be free indeed.”—John 8:36

A Sermon Preached By William Gadsby, In 1842.

Much we talk of freedom in our day; much is our mind perplexed about it; but how little is said, and how little we think of the freedom in the text. Freedom in this life concerning temporal matters will benefit us little compared with the freedom which the Son of God gives to his children. The former endureth only a little while, but the latter endureth for ever. O may this freedom be made manifest unto us, through God’s dear Son.

We understand, in consideration of this subject,

1. Freedom signifies a prior bondage.
2. What is this freedom?
3. God’s Son makes us free.

1. All men, by nature, are in bondage. Hence, whosoever sinneth is the servant of sin. We groan under this

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“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”—Acts 20:32

A Sermon Preached By William Gadsby On Tuesday Evening, May 31st, 1842, in Gower Street Chapel, London, on taking leave at the Close of his Annual Visit.

The characters here addressed, are the brotherhood; and the apostle “commends them to God”—commits them to the care and safe keeping of God the Father, God the Son, and God the Holy Ghost. The Lord has brought me to this point a great number of years ago, that if you take away the Trinity, or one Person in his Personal Godhead out of the Trinity, I really have no hope of salvation. If the doctrine of Three Distinct Persons in One Undivided Jehovah be not a truth, I believe I shall as surely be damned as the devil is damned. I have no hope, separate from that solemn doctrine. If not interested in the Father’s election, and the blessings he has treasured up in his Son, which are called “all spiritual blessings,” there is not what will supply my needs. If not interested in the atonement and righteousness of the God-man Mediator, I have no hope of pardon, nor of standing just before God; the blood of a mere man, however good a man he might be, will never touch the core of my infernal disease; nor can the…

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“Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”—Romans 5:5

A Sermon Preached By William Gadsby, July 3rd, 1836.

The love of God! Whenever we venture on a subject of such importance, we venture on a profound deep.

There is a love which God, as the God of nature, bears to creation as the work of his own hands; for he saw that it was very good. But the love of God, as shed abroad in the heart of a believer, as far exceeds it as heaven exceeds earth. God’s love, as a covenant God, the love of each glorious Person in the Trinity, was fixed on his people, without any reason assigned for it, only his own sovereign pleasure. Not because they were lovely more than others in themselves; for, considered as sinners, had Jehovah never loved us till we had turned our hearts to love him, till he had seen some beauty in us, he would never have loved us at all. But God loves us because he would, and this is the only reason he assigns for it. And this love is bounded by God’s sovereignty; we cannot get an iota beyond it, nor can any who were not interested in it in eternity ever creep into a knowledge of its infinite excellence. When Paul is entering into this solemn mystery, he stands amazed, and prays that the church at Ephesus might be…

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Preached on Tuesday Evening, May 25th, 1841, in Gower Street Chapel, London.

“For he that is dead is freed from sin.”—Romans 6:7

In the chapter preceding this, the apostle has been led by the Divine Author of the Word to take a view of the two Adams and their two seeds; that Adam the first, by his awful sin and apostasy, brought death and condemnation upon all his offspring, so that in him, in his very first act of transgression, they “all sinned and came short of the glory of God,” and thus, “by one man’s offence death reigned by one;” but that Adam the Second, “the Lord from Heaven,” represented an elect seed, and had them all in his loins, chosen by the Father and locked up safe in him. Though that seed fell with the rest in Adam the first, in Adam the Second they were preserved from the awful damnation that their sin had merited, and, by his obedience and the invincible power of the Spirit, all are brought to newness of life and to justification of life, and so are made the rich…

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“Sanctified in Christ Jesus.”—1 Corinthians 1:2

A Sermon Preached By William Gadsby In Gower Street Chapel, London, On Lord’s Day Morning, May 9th, 1841.

I have no doubt that in this assembly, in some corner or other, there are some poor, hobbling souls who are terrified almost to death about the doctrine of sanctification. They read, in the book of God’s Word, of the Spirit as a Sanctifier; but they are necessarily obliged to exclaim, “Lord, I am vile!” Sometimes we say respecting people’s credit, “Why, it is wrought quite threadbare.” Bless you, in some poor souls there is not a thread left to be made bare. If God the Spirit has brought you there, you will have indeed to exclaim, “Lord, I am vile!” But when God opens to them the mystery of divine sanctification, he will make them know that they are “sanctified in Christ Jesus.” Who? The poor, the vile, the loathsome, and the base.

Perhaps there may be in this assembly a poor, helpless soul, who has come mourning, sighing, groaning, and has not power to trust in the Lord, has not power to believe. “O!” say some; “the Word says, ‘All things are possible to him that believeth.’ It is only the simple act of belief; and if a man has power to believe, ‘All things are…

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