1. Manifestly this death cannot be merely the death of the body; for all will die this death, whether they turn to God or not, and whether they live a spiritual life or not.

2. The death spoken of cannot be spiritual, or a state of sinfulness; for God represents them as being already in this state.

II. POSITIVELY THE DEATH SPOKEN OF MUST BE THE OPPOSITE OF THE LIFE HERE REFERRED TO. This life cannot be natural life; for all, both saint and sinner, are conceived of as being alike in natural life. Of course, the life must be salvation — eternal life — that blessedness which saints enjoy in the favour and love of God, begun here, prolonged forever hereafter. Now, if such be the life alluded to, the death, being, in contrast with it, must be eternal death; the misery experienced by all God's enemies,

III. WHY HAS GOD NO PLEASURE IN THE SINNER'S DEATH?

1. The death of saints in which God takes a special interest is only the death of the body; but the death of the wicked is the death of both soul and body together. Both together are involved in misery and ruin.

2. God has no pleasure in the sinner's death, because He is a moral being, and it is contrary to the nature of moral beings to delight in suffering for its own sake.

3. God cannot have pleasure in the sinner's death, because His character forbids it. God is not only by nature a moral agent, but He is in character a good moral agent — a being of infinite benevolence. God pities the self-ruined sinner; never rejoices in his dreadful doom, for its own sake.

4. It must be that God regards the death of the sinner, viewed in itself, as a great evil. No finite mind can begin to conceive how great and dreadful this evil is. It needs the sweep of an infinite mind to measure its length and breadth, its depth and its height.

5. God can have no pleasure in the death of sinners, because it is a state in which He can wisely show them no more favour. Mercy has had its day; simple justice must henceforth have unimpeded exercise.

6. Another reason still is that when sinners have out-lived their probation and are cut off in their sins, their depravity will be thenceforward restrained. How shocking it must be to the pure and holy God to see His creatures giving themselves up to utter and unrestrained depravity — to see them giving boundless scope to the most odious and horrible rebellion!

IV. WHY DOES NOT GOD PREVENT THE DEATH OF THE WICKED? If He takes no pleasure in it, why should He suffer it to be?

1. You are aware that men have often inferred from God's benevolence that He will not suffer the wicked to be lost. But who has any right to infer this? How does it appear that benevolence cannot inflict a lesser evil for the sake of preventing a greater?

2. God does not prevent the death of the wicked, for the good reason that He cannot wisely do it. For God to act otherwise than with wisdom must be wrong.

3. God could not have prevented their destruction by refusing to create them. He saw it would be wise to create moral agents who would sin, and some of whom would be lost; and how could He act other than wisely without forever condemning Himself for wrongdoing?

4. God could not wisely have done more than He has done for the sinner's salvation. It is plain that God could not wisely abridge the liberty of moral agents, nor indeed could He save them, even if He should, for the very idea of the salvation of a moral agent implies his own voluntary turning from sin.

5. God cannot save men without their concurrence; in the nature of the ease, they could not be holy without their own concurrence; how, then, could they be happy without it?

6. Another reason why God does not prevent the death of the wicked is that He regards it as a less evil than to interpose in any way possible to Himself, to save them. If they would turn under such influences as He can wisely use, He would rejoice; but He is already going to the utmost limit of His discretion, and how can He go further?

7. Yet another reason is that, although the evil of the sinner's death is great, yet He can make a good use of it. He can overrule it for important good to others and to various interests in His kingdom.

V. THE ONLY POSSIBLE WAY IN WHICH THE SINNER'S DEATH CAN BE AVOIDED, IS FOR THE SINNER HIMSELF TO TURN FROM HIS EVIL WAYS AND LIVE. God's government being what it is, repentance and faith in Jesus Christ are natural and necessary means of the sinner's salvation. He might as well ask Jehovah to come down from His throne, as ask Him to do anything more or anything different from what He is doing to save sinners. Remarks —

1. The goodness of God is really no encouragement to those who continue in sin.

2. The goodness of God is not the security of the impenitent sinner's salvation, but the guarantee of his damnation.

3. The death of the wicked is not inconsistent with God's happiness.

4. God will have the eternal consciousness of having laid Himself out to the utmost to save sinners.

5. The death of the wicked will not be inconsistent with the happiness of heaven. When saints reach heaven they will have more confidence in God than many people have now. With enlarged views they will see most clearly that God has done right, perfectly and infinitely right.

( C. G. Finney.)

1. We have no right to conclude that the Almighty is the sole cause of the miseries of His creatures, from the fact that He is the Author of their existence, that He knew, before He created, all the consequences of His creating, and that none of His expectations and purposes are frustrated. Before we can apply the purposes of God to particular things — to our conduct, our destiny, or the pleasure of the Deity — we must know the method of application; we must know the particular character of the purposes; we must be able to understand how they affect the particulars.

2. If it is lawful for us to infer, from the purposes of God, that He has pleasure in the destruction of the wicked, then it is lawful for us, on the same principle, to infer that He has pleasure in that wickedness itself, which leads to destruction. We may conclude, therefore, on this principle of reasoning, that God is pleased with sin! This is the result of attempting to reason from the secret purposes of God.

3. The consideration which should correct this error is, the narrow limits of our understandings. We have not the least knowledge of the nature of the connection which exists between the purposes of Jehovah and the actions of His creatures.

4. But though we are incapable of unfolding the Divine purposes, and proving thereby, that the Deity has no pleasure in the destruction of the wicked, and that these purposes do not render sin and death unavoidable, yet we have other methods of showing this. He who alone knows perfectly those purposes and the dispositions of the wicked, has told us, and we have, therefore, the strongest of all possible evidence.(1) He has told us in the text if the purposes of God were of such a nature as to compel the wicked to his wickedness, and thus bring him to eternal death unavoidably, this declaration could not be true.(2) He has told us so in those explicit declarations which charge our destruction upon ourselves: "Oh, Israel, thou hast destroyed thyself." Now, if the Divine purposes forced men to sin, or placed insurmountable obstacles in the way of their salvation, I can conceive of no sense in which this declaration could be true.(3) He has told us so in those numerous passages which expressly declare that He is not willing that any should perish, but that all should come to repentance.(4) He has told us so in those tender expostulations and earnest entreaties, which He employs to win sinners to Himself.(5) He has told us so in those lamentations which He utters over the doom of the wicked.(6) He has told us so when He calls us to contemplate those attributes with which He clothes Himself — attributes of mercy, forbearance, long-suffering, and tender compassion.

II. THE NATURE OF RELIGION. Those whose minds have surmounted one difficulty in religion often meet with another. When we have learnt that the purposes of the Deity do not infringe upon our liberty, and oblige us to be lost, the nature of religion comes up to lend to our mistake a lame apology. But let us hush the murmur with two reflections — the one humbling to our pride, the other complimentary to our nature. The first is, that the difficulties which beset us in our attempts after religion are mostly, if not altogether, placed there by ourselves, through our own wickedness and folly. The other is, that that very characteristic of our nature which renders us capable of religion, or of sensibility to its difficulties, is the very characteristic which distinguishes us from the lower order of creatures. Our Creator, in forming us such as we are, has given us an exaltation. And if we still complain that we have so much to do in the religion that God requires, let us remember that this activity is absolutely to the enjoyment of that felicity which religion proposes. We are moral beings, and religion treats us as such.

1. Its mysteries perplex you. But what have you to do with its mysteries? Are you required to understand them? No, not at all — you have simply to believe what is recorded concerning them. Are you required to regulate your practices by them? Not any further than they are plainly revealed, and have thereby lost (so far) the character of mysteries.

2. I grant that the Bible contains some things hard to be understood, which they that are unlearned and unstable do wrest, as they do also the other Scriptures, unto their own destruction. But everything necessary for us to know is fully revealed, as far as it is necessary that we should know it.

3. Christian morality is extremely plain. All those things which concern our present and immediate conduct are not difficult to be understood.

4. There is self-denial in religion. Men often think it too severe. But whence does the necessity of this self-denial arise? It arises wholly and in every part of it from sin. It is benevolence, therefore, which imposes it. For what purpose? To preserve the whole man from hell. The necessity of it arises from corruption alone. Would you have a religion proposed to you which should leave you at liberty to sin? which should impose no restraint? which should plunge you into immorality and vice? which would multiply your crimes thick upon you, and promise to take you to heaven at last? You would reject such a religion.

5. Perhaps you are troubled with the humility of our religion. But why should this trouble you? Does the requiring of this prove to you that the Deity would confine you in sin, taking pleasure in your destruction? The very aim of this humility is to exalt us.

6. Men must repent; and this troubles you. What, then, is repentance? It is sorrow for sin — hatred, abhorrence of it, and forsaking of it. Very well: if you have sinned, erred, done wrong, should you not be sorry for it?

7. You are troubled because God requires you to trust in His mercy — to believe in Jesus Christ. But if you cannot trust in Jesus Christ for salvation, where can you trust?

8. Do not the motives of religion compel you to believe that God has no pleasure in your death? What can you soberly and really desire, that religion does not offer to you?

III. THE CONDITION OF MAN is called in as an excuse or plea for irreligion. This condition is alleged to be of such a nature that the individual cannot extricate himself from it, and attain salvation.

1. The first characteristic of this apology for irreligion is, that it is altogether hasty. How does this irreligious man know that his depravity is invincible? What right has he to conclude that his condition is such, that he cannot accept religion, repent, and be saved? If he had tried — if he had made a full experiment in the matter, and, after doing all he could do (as sinners sometimes say they have), had found all his efforts unavailing, then there would be some ground for his conclusion. But he has not tried. (Men do err when they say so.) Some little, feeble, unfrequent attempts perhaps he may have had. But he has not done all he could. There are three proofs of his hasty conclusion gathered from the experiment itself which he affirms he has made.

(1)It was an unwise one.

(2)It was a feeble one.

(3)It was a short one.

2. The second characteristic of this apology is its illegitimate application. Impotent as the unrenewed man may be for bearing the fruits of the Spirit, he is under no necessity, from that impotence, of running into those courses, or those vices and crimes, which so rapidly sear his conscience, and degrade his nature, or those vanities which take off his mind from everything good. He resembles a prisoner furnished with a key to unlock his prison, who, instead of using it, flings it away. He resembles a man in a gulf, from which he is unable to extricate himself, and who, instead of availing himself of the aid proffered for his deliverance, turns from the hand that would lift him out, and plunges still deeper down the chasm that stretches its unfathomable abysses beneath.

3. The third characteristic of this apology is its tendency to excuse from moral virtues. Because external conduct is not internal grace, because the moral virtues have not necessarily the nature of evangelical religion (though such religion invariably leads to them), sinful men often mistake the bearing of these virtues. The man who lives in the neglect of them (virtues of which by nature he is capable) is taking the most direct course to render himself insensible and inaccessible to the motives and means of an evangelical religion. Those who have learnt to be shameless before man, have taken one step toward being fearless before God.

4. The fourth characteristic of this apology is its direct irreligious tendency: it is taken as an excuse for the neglect of those religious duties which every irreligious man is capable of performing. The external duties of religion lie quite within the scope of his ability, and if these are neglected, what shall show that it would not be the same with all spiritual duties if they lay as much within the range of his power? And if he is unable, while not born of the Spirit, to render spiritual worship and service, surely there is the more urgent reason for coming as near to it as he can.

5. The fifth characteristic of this apology is the idleness attending it. Hope is an active principle. Despondency is an inactive one. Where has God told us that we can accomplish nothing in working out our salvation? Where has He told us to rest contented, or rest discouraged, till He converts us? Where has He said, that striving to enter in at the strait gate will be of no avail? Where is the Christian who ever became a Christian in his idleness?

6. The most strange perversion of all, is the argument from the depravity of nature, for not seeking the aids of grace — the saving efficiency of the Holy Spirit. Aside from the Holy Spirit, his case is just as hopeless as if judgment had already proceeded upon him. And this is the great reason why he should besiege the throne of grace, as standing upon the very borders of the pit, that God would save him from going down to eternal death! This he can do. His condition does not prohibit it. This he ought to do. His condition demands it.

(L. S. Spencer, D. D.)

II. THIS IS EVIDENT FROM THE PLAN OF RECOVERY HE HAS FORMED. Although eternal death had passed on all who sinned; it would have been impossible to have affirmed that God delighted in the death of sinners. But in the redemption by Christ, the character of God comes forth in brighter glory, — a glory that shines without a cloud, a proof so overwhelming of the character of God, and of His designs of mercy to our family, that it requires only to be stated that its force may be felt. Where is the man who will affirm that God finds pleasure in the death of angels? and yet what has He done for them compared with what He has done for us?

III. IT IS EVIDENT FROM THE MEANS GOD EMPLOYS TO CARRY THIS PLAN INTO EFFECT.

1. The means which is obviously of first importance is the incarnation, the obedience, and the death of His Son. Every sorrow of His humbled estate, every word He spake, and every action He performed on our world, is a proof of our text.

2. The ordinances of grace. Many of the blessings of God are so common, that we have ceased to prize them, and never think what our condition would be were they to be taken from us. The air we breathe, and the sun that shines on us, are instances of this in the natural world. The same may be said of the ordinances of grace. We have enjoyed them so long, in such abundance, and with so little effort of ours, that we are now insensible to the greatness of the blessing. And yet it is not easy to imagine in what condition we would have been today had we never enjoyed them, or in what condition we would be tomorrow were they to be taken from us.

3. The mercies of all kinds which God confers on men. We are surrounded by the love of God, not only in grace, but in nature, and in providence, and that love is designed to work on our hearts and lead us to repentance.

4. Afflictions and chastisements. These wound the body and often administer the cup of gall to the spirit, but their tendency is salutary, and therefore we conclude that their design is beneficent. It is mercy, when the sinner is in the way that leads to death, to beat him back although it should be with the rod of trouble, — to hedge up his path, although with the thorns of affliction.

5. The strivings of the Spirit. There are moments of fear, of trembling, of alarm, in the life of every sinner; he starts up, he looks around, and he would flee for safety if he only knew where he might be at rest. These are the strivings of the Spirit of God: to pluck him as a brand from the great burning, and, though they should never issue in his salvation, they are sufficient to show that God has no pleasure in his death. There are others who are "begotten again to a lively hope" by the Word of God; into their hearts the Spirit enters, restores the palace which was lately in ruins, and makes it a glorious temple in which God may be worshipped, and in which the Spirit may dwell. This exhibits God not only as employing means to prevent the death of the sinner, but as actually averting his destruction, and, therefore, it is the highest possible evidence that He has no pleasure in the death of the wicked.

(The Scottish Christian Herald.)

1. The very commission which Christ gave to His apostles, and which has been handed down to their successors, proves this. "Go ye into all the world," etc. Tell the vilest, the very chief of sinners, without any reserve or any hesitation, that Christ died for him: that Christ hath redeemed him and all mankind.

2. And this is to be told to men who are living in sin, rebelling and sinning with a high hand against God.

3. Nay, such is the goodness of God, so little pleasure has He in the death of the wicked, that He commissions His ministers to entreat and beseech sinners to return to Him; to come and receive a full and free pardon.

4. We see His goodness yet further illustrated when these invitations are neglected and sinners perish in spite of mercy.

5. The strong and repeated expressions or delight when His warnings are heeded, and His invitations accepted, speak loudly the goodness of God.

II. THE SEVERITY OF GOD. It is implied in the text. For though He has no pleasure in the death of the wicked, they will die notwithstanding.

(R. W. Dibdin, M. A.)

I. THE TERRIBLE EVENT. "The death of the wicked."

1. The wicked is that person, whatever he may be as regards externals, whose will is not in unison with the will of God.

2. The wicked, far down in the dark abyss of destruction, will ever remain conscious of his loss, his wretchedness, and the intolerable anger of an offended God. His death will be his loss of God's favour, and his own personal happiness.

3. Why is the wicked doomed to die?(1) Because death is the inevitable tendency of the great principle that rules his soul. The wicked man is governed by selfishness — he is the slave and victim of sin. This principle is fatal to everything that is elevated, pure, and life-giving, in the spiritual world. It tends to destroy all peace of mind, to quench hope, to fetter the intellectual powers, to dissolve friendship, and to fit the soul for the gloomy regions of despair.(2) Because death is the desert of sin.(3) Because death is the effect of a Divine decree respecting disobedience.

II. THE CHEERING FACT. Can there be anything more consolatory to a sinner than this Divine affirmation? God takes no pleasure in the misery of His creatures.

1. It is contrary to His benevolent nature to do so. Nature, conscience, and scripture, testify that His delight is in making all beings happy.

2. The ruin of a soul gives no satisfaction to the Divine justice.

3. The design of God in all His dealings with sinners is to save them. All the powers of His infinite love, all the pathos of His infinite compassion, all the influences of His infinite Spirit, are employed to turn the wicked from his evil way, and to save his soul. It is not God's pleasure, brother, that you should die. Your destruction must be your own act. There may be written over the portals of hell, in large letters of fire, the inscription — SELF-DESTROYED.

III. THE STIRRING APPEAL.

1. It is an appeal addressed to man's higher nature. Think — give a reason for such mad conduct. This is God's method of dealing with men's souls: He appeals to their reason. He wants to know the cause of our determination to reject the offers of redeeming love. "Why will ye die?" There is nothing in the Divine purposes, nothing in the sacrifice of God's beloved Son, nothing in the agency of the Holy Spirit, yea, there is nothing in God's remedy for diseased souls, why any sinner should die.

2. It is an appeal which implies the necessity of immediate personal attention.(1) The duty is important: God is most urgent in His appeal. It is a matter of life or death to the soul.(2) The duty is personal — "O house of Israel, why will ye die?" The appeals of the Gospel are pointed, they aim at the heart, they are applied to the individual conscience.(3) The duty requires immediate attention. We have no time to procrastinate.

3. It is an appeal which conveys the strongest motive for obedience. Have you any doubt about the reception of a penitent sinner? Think of the oath of God. Remember the encouraging words of Jesus, "He that cometh unto Me, I will in no wise cast out."

(J. H. Hughes.)

1. The import of the declaration.(1) He tells us, in what He hath not pleasure. "I have no pleasure in the death of the wicked." And yet the wicked dies. In full view of this awful fact, Jehovah asserts His benevolence. If a stranger, visiting this country, looked in on the homes made wretched by vice, some of which are not very far removed from the palace; or into the cells of our prisons, which are so prominent and so costly as government institutions, throughout our land; or on the sad scene of an execution. at which agents of the crown were present; — would he be justified in coming to the conclusion that our sovereign was not benevolent — that such a state of things under her government was an evidence of our queen's lack of clemency? The mercy that winked at crime would produce more calamitous results than the sternest tyranny. Even goodness demands a restraint on crime, and punishment for the convicted criminal. And let it never be forgotten that the death we are now considering, in relation to the government and character of God, is "the death of the wicked." We must think of his having resisted the will, disowned the authority, dishonoured the name, hated the being, and defied the power of God. Can we think of God as infinite in His being, glory, and goodness, without being constrained to conclude that eternal death is the wages due to all who thus sin against Him? Could we worship a God who, in the full knowledge of what He was, would award a punishment less than this? The one pregnant difficulty is the existence of wickedness. While this fact must be assumed, it points to what must, to us, forever remain an insoluble mystery in its relation to the will of God. But it is due to God, because of His infinite love of righteousness, that His relation to the origin of sin should be regarded without any suspicion; and it is also due to Him, as Supreme Governor, that to His mind alone the perfect rectitude of this relation should appear. If the existence of sin forms a dark background before which the glory of Him who alone is immutable all the more brightly appears, let our thoughts regarding its relation to Jehovah's sovereign will, produce the calmness of adoring silence behind the awe which overwhelms us as we think of its moral hideousness and of its everlasting results. But there is more than this. Such is the character of God, as revealed in the Gospel, that it is impossible for Him to find pleasure in the death of the wicked. The fullest exhibition of His character, and the overwhelming proof of His having no pleasure in the death of the wicked, are given to us in the Cross of Jesus Christ. Whatever be His purpose, it is abundantly evident that "God is love." That is the character of Him to whom you are called to return. You are called to meet that love in the Son as Jesus the Christ, and to present yourself on His blood as a suppliant for all the blessings of the covenant of grace. What more can you desiderate?

2. He tells us in what He hath pleasure — "that the wicked turn from his way and live." The repentance of the wicked is an occasion of delight to God; for it is the first acknowledgment of His being "the true God"; the first tribute to His Godhead from the creature of His hand; the first movement of a lost one from "the wrath to come"; the first rupture between Him and that abominable thing which God hateth; the first act of homage to His Anointed, who is also His Son; the first fruit of the Spirit's work of grace — it is grace returning to the fountain whence it came, and bringing a "wretched and miserable, and poor, and blind, and naked" sinner back to be "filled" with "all the fulness of God." As our greatest pains and pleasures reach our hearts through their love, the measure of love must indicate the capacity for joy. But who can conceive what must be the gladness resulting from the gratification of infinite love! And there is a three-fold love of God, through the gratification of which He receives pleasure from the penitence and life of the wicked.(1) His infinite love to His people. Oh, think of joy in heaven over one whose sins made the Son of God "a Man of Sorrows"!(2) His infinite love to His Anointed One. Each case of conversion is an instalment of reward to Hint for doing the will, and glorifying the name, of Him who sent Him.(3) His infinite love to Himself, and to righteousness. "God is love." He is so when contemplated in the unity of the eternal Godhead. Oh, infinitely holy sphere! Oh, sphere of infinite loving — the unapproachable sphere of the interrelations and fellowship of the Father, Son, and Holy Ghost! And "God is love" to righteousness in His relation to His moral government. And when He makes manifest that He is love to His people, He does so in such a way as to secure that in their salvation there shall appear to His view, to His infinite delight, all to which He is love, — as to afford an opportunity of expressing what He is as love to Himself, what the mutual love of the Trinity is, and how He loveth righteousness.

3. The declaration is in the form of an oath — As I live, saith the Lord. It is meet that such a declaration should have such a form, for thus only could earnestness, springing from infinite love, express itself fitly in words. Is this Divine earnestness to be met by indifference? Oh, yield not to the unbelief that would dare to prefer a charge of perjury against Him for whom it is impossible to lie!

II. THE CALL. From out of the midst of Divine glory, from off the Divine throne of grace, and intense with Divine earnestness, comes the call to the house of Israel — "Turn ye, turn ye, from your evil ways."

1. Whence? "From your evil ways." Every way in which you depart from the fellowship and service of God is evil. Burdened and filled with sin, having no righteousness to cover your persons, and no excuse to hide your guilt, and while there is nothing in all your consciousness but sin, all over and all through, — with no ability yours but the fell power to transgress, — you are called to receive all the pardoning mercy and all the saving grace you need.

2. Whither? To Himself God calls you. To Himself as revealed in the declaration going before — to Himself as on His throne of grace — to Himself through Jesus Christ.

3. How? In willingness to accept the terms proposed by God, as terms of salvation and of service. Turning thus, you will verily be debtors to His grace for all you need. And you may be hoping debtors, for He raiseth the poor from the dust, He bringeth the fallen from out of the horrible pit, and He gathereth, as He calleth, outcasts from the very ends of the earth.

(John Kennedy, D. D.)

1. A state of moral evil. The plural "ways" is here employed to intimate that the courses pursued by sinners are various in their kinds.(1) There are ways of rebellion, or opposition to God's authority; they are open and avowed (1 Corinthians 6:9, 10; Galatians 5:19-21); or they are secret and concealed (Mark 7:21-23).(2) There are ways of impenitence, or contempt of God's mercy: in which God is forgotten (Jeremiah 2:32); and not sought (Psalm 10:4; Psalm 107:10, 11).(3) There are ways of self-deception, or vain delusive hope (Proverbs 14:12); such is the way of self-righteousness (Jeremiah 17:5, 6; Isaiah 1:11); and such also is the way of antinomianism (Proverbs 30:12; Matthew 7:21; Hebrews 12:14).

2. A state of imminent danger; — a state in which they are certainly exposed to death, even eternal death (Romans 6:23).

II. THEIR DUTY AND PRIVILEGE AS SINCERE PENITENTS.

1. Their duty is to turn from their evil ways.(1) Turn from your ways of rebellion, by entire reformation (Isaiah 55:7; Ezekiel 18:27).(2) Turn from your ways of impenitence, by earnest prayer (Hosea 14:1, 2; Luke 18:13).(3) Turn from your ways of self-deception, by coming to God, trusting in Christ's mediation (John 14:6); and by seeking a new creation (Galatians 6:15, 16; Psalm 51:10).(4) Turn seasonably; without delay (Isaiah 55:6; Job 22:21).(5) Turn perpetually; without defection (Jeremiah 50:5).(6) Turn believingly; in confident expectation of salvation (Hebrews 10:19-22).

2. Their privilege is, to be saved from death, and enjoy life.(1) All genuine believers in our Lord Jesus Christ are saved from death by being delivered from the dominion of spiritual, and the sentence of eternal death (John 11:25, 26).(2) The life enjoyed by them is comprehensive: including an interest in God's manifested favour (Psalm 30:5; Psalm 63:3); actual devotedness to God's service (Romans 6:13); and the eternal possession of heaven (Romans 2:6, 7).

3. The attainment of this privilege is as certain as it is desirable.

(1)From God's earnest command.

(2)From God's solemn oath.

(3)From God's gracious expostulation.

1. Why will ye die? By continuing in sin you choose death, the worst of all evils; and eternal death, the worst of all deaths. This is murder, self-murder of the blackest description.

2. Why will ye die? By what arguments can you justify your conduct at the bar of your own consciences? Is not God a better master than the devil? Is not holiness better employment than sin? Are not the treasures of grace and heaven better enjoyments than hell and damnation?

3. Why will ye die? Ye men! concerning whom there is still hope of salvation. Ye Britons! the peculiar favourites of heaven; who enjoy the clearest gospel light, the greatest religious liberty, and the highest advantages for piety, in the richest abundance (Psalm 147:20). Ye professing Christians! who are called by the name of Christ, and are encouraged in His word to seek Him (2 Chronicles 7:14); who are baptized in the name of Christ, and bound by the most solemn vows to serve Him alone (Ecclesiastes 5:4).

4. Why will ye die? Remember, if thou die eternally, it must be because ye will die; your death must be the result of your own deliberate choice; for God wills your salvation.

(Sketches of Four Hundred Sermons.)

(A. Monod.)

1. A false persuasion possesses the minds of innumerable members of the Christian Church as thoroughly as it pervaded the Jewish on the subject of sin, salvation, and the righteousness, as well as grace, of God's providence, or judgment, in His dealings with sinners. Do Christians in general, any more than Jews in Ezekiel's day, connect consciously in their own minds, as things inseparable, sin not repented of and death eternal, or damnation, sin repented of and life eternal, or salvation? Is the way of the Lord in their eyes equal, by a revelation which has commended itself to their consciences of a way of righteousness that is invariable in the case of every sinner, the saved and the lost equally, and as unchangeable as the life of the eternal God Himself, being one of the laws of the kingdom of heaven, indeed; the fundamental law on which the kingdom eternally rests? Is life, in their faith, separation inwardly and outwardly from sin? Is salvation, in their view, salvation from sin, and reconciliation with God, or return to God on the sinner's part by repentance unto life, and regeneration to newness of spiritual life? Do they see that such is the salvation of the Gospel?

2. What, then, is to prepare the way of the Lord in the Christian, as formerly in the Jewish church? What but the proclamation of the antidote to the former life in the message of the prophet which forms the second lesson of the text? What but repentance unto life revealed to be the Gospel way of salvation, the way of salvation open to every sinner equally without respect of persons, and the only way of salvation to any sinner, because the only possible way by which a sinner can become a saint?(1) God, as He is now revealed in Christ, wishes the salvation of every sinner, and has no pleasure in the death of any. This is not only a matter of certainty, an unquestionable truth to which the Gospel bears testimony in innumerable passages. It is the fundamental truth on which the whole Gospel of salvation rests, because it is the thing revealed in the revelation of God as a Redeemer, who has no respect of persons, — a Saviour of sinners, whether they be Jews or Gentiles, a Father of every prodigal son.(2) God, as He is now in Christ revealing this His purpose of love universal, has proclaimed the way of salvation in the case of every sinner alike to be repentance unto life. Enter in by repentance, for in repenting thou art turning thy back on hell, and all that is infernal and of the wicked one; thou art taking part with thy true Lord and Redeemer against those very enemies and powers of darkness from which He came to set thee free; thou art allowing, and inviting, and beseeching Him to turn thee "from darkness to light," etc.(3) God in the Gospel of Christ has now commanded His ministers to preach repentance unto life as the way of salvation to all sinners, and to press it earnestly and incessantly on the consciences of all, with all affection, as the only way of escaping death or damnation.(i) It is a man's own fault — God is not to bear the blame — if the man, although a sinner, does not come to life and salvation.(ii) This is the purpose of a Gospel ministry, to bring you to repentance, and so to salvation; to baptize you with the baptism of repentance, through faith in Jesus Christ for you crucified, and so bestow on you remission of sins, and all the other spiritual blessings of the kingdom of heaven.(iii) Whatever be the actual result to you personally, "the way of the Lord is equal," and impartial. God is gracious, and to you gracious, whether you believe so or disbelieve. God is righteous, and will deal with you righteously in His providence, and judge you in righteousness according to your way and works, whether you come to repentance, and so forsake sin, or refuse to come to repentance, and so remain ungodly, unrighteous, unregenerate.

(R. Paisley.)

1. A man may De said to have resolved to die when he uses the means of death. There is a black mixture, sweet to the natural taste of man, but labelled by God "slow poison," called sin. The result of taking it is declared, in language that cannot be mistaken, to be certain death. "The soul that sinneth, it shall die." "The wages of sin is death." "Sin when it is finished bringeth forth death." These are a few of the red labels of caution that God has put upon sin.

2. A man may be said to have determined to die, who spurns all that could save him from death. It is possible to ensure death by simply refusing to accept anything that could rescue from it. The poison is in your blood, working death, and in rejecting Christ you have given as awful a proof of determination to die, as ever you could have given by the vilest of lives.

3. A man may be said to have determined to die who surmounts all obstacles placed in his way in order to prevent him. God only knows how many obstacles you have overcome in your race to ruin. In early days a mother stopped your path, but you soon evaded her, and broke her heart. A Sunday school teacher did his best. to arrest you, but he proved no great obstacle; you soon left his class when you found he was satisfied with nothing less than the salvation of your soul. Hundreds of sermons have been flung across your path, but you have somehow got over them all.

II. A PLAINTIVE QUESTION. "Why will ye die?"

1. Is hell so pleasant a place you want to enter there?

2. Is it because heaven has no charms?

3. Is eternity in your estimation a trifle? I could better understand your indifference to salvation — or, as we are describing it tonight, your preference for perdition — if the future state was in either case of only limited duration. But to risk the loss of a soul, when forever and forever is part of the contract, is almost sufficient to stagger belief, were there not so many sad witnesses to the fact.

4. Do you consider a soul worthless? You value your health, you value your home, you value your friends, but you set no value on your soul. Is it so? Surely that which will outlive all the other possessions of a man must be of some worth. Remember also that if you count it of but little value, it has been differently estimated by One who ought to know, considering that He made it. Christ considers that the worth of one soul outweighs the accumulated wealth of a universe.

III. A GLORIOUS TRUTH, FULL OF HOPE FOR SINNERS. If this text proclaims anything, it declares with trumpet tongue that hell is not unavoidable. It steps in the path of the sinner, throws a barrier before him, and argues with him to wean him from his fatal resolve.

1. God does not desire the sinner's ruin.

2. Hell was never prepared for man at all, but for the devil and his angels, and it is only if man prefers Satan to God on earth, that he must reap the consequences of his choice in eternity by dwelling forever in the home of the one he has preferred.

3. Although God hates sin, He loves the sinner, with a love unutterable.

(A. G. Brown.)

(J. Parker, D. D.)

2. The same truth is manifest from the fact that sinners reject Jesus Christ, the only medium of their pardon and their salvation. If one had broken the law of man, and should refuse to receive pardon from the hands of his chief magistrate, although he should go daily to his prison, and offer that pardon, and solicit his acceptance, we should say that he intends to die. If the conditions were that he should receive that pardon at the hands of the chief magistrate, with due acknowledgments, and without any necessary degradation, we should say that he not only intends, but deserves to die.

3. From other facts, it is evident, that sinners are determined to die, inasmuch as they reject the influence of the Holy Ghost, the only power that can make them clean, and take their feet out of the horrible pit and miry clay, and set them upon a rock. If one had fallen into a deep cavern, and there was but one ear that could hear, and but one arm that could save, and he should refuse to be aided by that arm, we should say that he certainly means his own destruction.

4. The same truth is evident from the fact that men are going on to form a character for perdition, when they know that a totally different character is requisite to fit them for heaven.(1) Will it prove you brave to dare the Eternal to His face? — to rush upon the thick bosses of Jehovah's buckler, and browbeat the sacred and terrible anathemas of the whole law and the whole Gospel? Would a man rush into the mouth of a cannon or leap into the crater of Vesuvius, to show himself brave? Would he not thus evince himself a natural fool?(2) Will it prove you wise to place so small a value upon the soul, and expose it to endless ruin? Would it not place you too by the side of him who sold all the honours of his birthright for a mess of pottage?(3) Let me inquire whether it will prove you good? O, can a good being place so little value upon the glory of the Eternal, and put so low a value upon the blood of Christ!

(D. A. Clark.)

2. Another, because he is ashamed to have it known that he is anxious.

3. Another, because he is unwilling to give up some sinful companion.

4. Another, because he is unwilling to leave his profession.

5. Another, because he is unwilling to pray in his family.

6. Another, because he is unwilling to confess Christ before men.

7. Another will lose his soul by talking about others.

8. Pride of consistency will keep some out of heaven. They fear that if they commence a religious life they will not hold out, and so will not begin.

9. Some will lose their souls by spending their time in cavilling at Divine truth.

10. Others will perish in consequence of cherishing some secret sin, known only to God and their own consciences.

(A. Nettleton, D. D.)

     5508   ruins

Ezekiel 33:27-29

     5597   victory, act of God

Wesley Preaches in Newgate Gaol
Sunday, September 17. (London).--I began again to declare in my own country the glad tidings of salvation, preaching three times and afterward expounding the Holy Scripture, to a large company in the Minories. On Monday I rejoiced to meet with our little society, which now consisted of thirty-two persons. The next day I went to the condemned felons in Newgate and offered them free salvation. In the evening I went to a society in Bear Yard and preached repentance and remission of sins. The next evening …
John Wesley—The Journal of John Wesley

The Seventh Chapter of the Epistle to the Romans.
I have more than once had occasion to refer to this chapter, and have read some portions of it and made remarks. But I have not been able to go into a consideration of it so fully as I wished, and therefore thought I would make it the subject of a separate lecture. In giving my views I shall pursue the following order: I. Mention the different opinions that have prevailed in the church concerning this passage. II. Show the importance of understanding this portion of scripture aright, or of knowing …
Charles G. Finney—Lectures to Professing Christians

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Second Great Group of Parables.
(Probably in Peræa.) Subdivision C. Parable of the Lost Coin. ^C Luke XV. 8-10. ^c 8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp [because oriental houses are commonly without windows, and therefore dark], and sweep the house, and seek diligently until she find it? 9 And when she hath found it, she calleth together her friends and neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. [The drachma, or piece of silver, …
J. W. McGarvey—The Four-Fold Gospel

Attributes of Love.
8. Efficiency is another attribute or characteristic of benevolence. Benevolence consists in choice, intention. Now we know from consciousness that choice or intention constitutes the mind's deepest source or power of action. If I honestly intend a thing, I cannot but make efforts to accomplish that which I intend, provided that I believe the thing possible. If I choose an end, this choice must and will energize to secure its end. When benevolence is the supreme choice, preference, or intention of …
Charles Grandison Finney—Systematic Theology

Evidences of Regeneration.
I. Introductory remarks. 1. In ascertaining what are, and what are not, evidences of regeneration, we must constantly keep in mind what is not, and what is regeneration; what is not, and what is implied in it. 2. We must constantly recognize the fact, that saints and sinners have precisely similar constitutions and constitutional susceptibilities, and therefore that many things are common to both. What is common to both cannot, of course, he an evidence of regeneration. 3. That no state of the sensibility …
Charles Grandison Finney—Systematic Theology

Of the Character of the Unregenerate.
Ephes. ii. 1, 2. And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. AMONG all the various trusts which men can repose in each other, hardly any appears to be more solemn and tremendous, than the direction of their sacred time, and especially of those hours which they spend in the exercise of public devotion. …
Philip Doddridge—Practical Discourses on Regeneration

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren

Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and …
William Beveridge—Private Thoughts Upon a Christian Life

The Progress of the Gospel
Their sound went into all the earth, and their words unto the end of the world. T he heavens declare the glory of God (Psalm 19:1) . The grandeur of the arch over our heads, the number and lustre of the stars, the beauty of the light, the splendour of the sun, the regular succession of day and night, and of the seasons of the year, are such proofs of infinite wisdom and power, that the Scripture attributes to them a voice, a universal language, intelligible to all mankind, accommodated to every capacity. …
John Newton—Messiah Vol. 2

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places, …
William Beveridge—Private Thoughts Upon a Christian Life

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments

Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." …
Charles Grandison Finney—Systematic Theology

Free Grace
To The Reader: Nothing but the strongest conviction, not only that what is here advanced is "the truth as it is in Jesus," but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their work's sake: At whose feet may I be found in the day of the Lord Jesus! Should any believe it his duty to reply hereto, I have only one request to make, -- Let whatsoever you do, be done inherently, in love, and …
John Wesley—Sermons on Several Occasions