the power of the truth. O, it is only by the way of the cross, that we ever can ascend to the crown of immortality: it is only through the rent-vail, that is, the flesh of Jesus, that we can enter the Holy of holies: it is only by being united to a suffering Saviour, that we can hope to have eternal fellowship with a glorified Saviour. It is, in short, only by seeing and resting on Christ, not saved himself, that we and all others can be saved.

Secondly, Deduce from the text the height, and the depth, and the length, and the breadth, of the love of Jesus. "Greater love hath no man than this, that a man lay down his life for his friend," "but God commended his love to us, in that while yet sinners, Christ died for us." Behold a love that would not be repulsed by the opposition and the execrations of the men it came to embrace -that would not retire even when men turned their backs on it, and proclaimed themselves better without it. Behold a love which burned and brightened amid the coldness and the bleakness of a miserable world-which would not fail, even when the Saviour came into the deep pit and miry clay, and felt the weight of Almighty wrath, and the pains of infinite punishment. Behold and admire that love to you which maintained its intensity and its longings amid the desertions of professed friends, and amid the insults of envenomed foes-which outlived the sorrows of Gethsemane, the cruel treatment of the judgment-hall, and the unfathomable pangs of Calvary. Behold and admire that love which illumined the tomb, and rose through its darkness, leaving a pathway for you, and now pours forth from the right hand of the Father, melting the hearts of its enemies and cheering the hopes of its subjects, and resting not till the whole earth is beneath its benign and its saving influence. Behold, in the text, the most marvellous record in heaven, in earth, or in hell: God's eternal and omnipotent Son saving others, while himself he could not and would not save.

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Thirdly learn from this what a fearful and obnoxious thing sin is. Our spiritual eyesight is so blinded by the darkness and the contagion of guilt, and so accustomed to its hues, that we do not see it in its real magnitude, or fearful heinousness. But must we not presume, whatever our senses may infer, that sin must be a most sinful thing, a most accursed element, when the only alternative left, in order to banish it from creation, was this, that man should die, or that God's incarnate Son should die; that in no way could it be blotted away from creation's face, but by so dread an alternative!

Lastly, my reverend fathers and brethren, we see in this text, what must be the great theme of the gospel ministry. The philosophy of carth is foolishness, but the cross of Christ is wisdom. And the reasoning of the world is weakness, but the Cross is power. And, in proportion to the earnestness and fulness with which we press this great truth upon the consciences and the hearts of our people, will be the success of our ministrations in the midst of them. Now, unto Him, who is able to keep us from falling, and to present us faultless before the presence of his glory, with exceeding joy-to the only wise God, even our Saviour, be glory and majesty, dominion and power. Amen.

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A LIFE OF PLEASURE A LIFE OF DEATH.

REV. J. HAMBLETON, A.M.

CHAPEL OF EASE, HOLLOWAY, NOVEMBER 16, 1834.

"But she that liveth in pleasure is dead while she liveth."-1 TIMOTHY, v. 6.

Ir this be true-and, being part of the Word of God, it must be true-then the world of pleasure is a region of death, and a life of pleasure is a living death. These are strange tidings for those who live only for pleasure, and who boast that they alone, of all mankind, enjoy life. Strange tidings these for those also who, with some outward attention to religion, yet continue, in heart and life, lovers of pleasure more than lovers of God.

But who is meant by the person that liveth in pleasure? That shall be our first consideration. Secondly, how is that person dead while alive? These two points, with the practical advice which may arise out of them, may furnish us with instruction, which I pray God to bless to your souls' profit in time and in eternity. The Lord assist us!

First: WHO IS MEANT BY THE PERSON THAT LIVETH IN PLEASURE? It is important to make this plain, otherwise my aim will be missed; the arrow of God's word, instead of piercing the conscience, will spend its force, and fall harmless to the ground,

And this point does require explanation; for the word "pleasure." is one strangely abused: it has quite a different meaning in different companies, and among different men. There are pleasures in science, pleasures in sin; pleasures in holiness here, and in heaven, we know, there are pleasures for ever more. Who, then, is the person meant by the Apostle, as living in pleasure, and therefore dead while alive? The Apostle is speaking, you will remember (for it was our second lesson this evening), of the rules to be observed in the Christian church, in regard to the ministrations made in those days, for destitute widows. He directs a distinction to be observed, according to the difference of character. "Honour widows that are widows indeed;" and their character is explained in the fifth verse: "Now, she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth." Now this is evidently a character just the reverse; that of one who trusteth not in God, who neglects supplication and prayers. The same character is further described more at length in the eleventh and the thirteenth verses: wantonness, idleness, wandering about from house

to house, tattling, the spirit of busy-bodies, speaking things which they ought not-are given as characteristics of her that liveth in pleasure.

The original word, "liveth in pleasure," is very peculiar, and is used in only one other place in the New Testament, namely, in James, v. 5. We will turn to it; for I am anxious to convince you all that I am not dressing up some notion of my own, as a phantom that I call pleasure: the solemn language of life and of death, respecting those who live in pleasure, is far too serious to be trifled with by me or by you. Now, in that passage of St. James, he is addressing the wealthy, and the luxurious: "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten." Then, in the fifth verse-"Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts as in a day of slaughter:" where the word that is translated "ye have been wanton," is the very same word with that which, in our text, is rendered "liveth in pleasure:" and the whole passage strikingly describes what kind of character is intended. Thus it is plain already, that to live in pleasure, is to live without trust or faith in God, without constant prayer; in wantonness, idleness, trifling, the pride of wealth; in luxury, sensuality, and self-indulgence. This is the life of worldly pleasure.

But there are yet many other Scriptures which describe the life of pleasure; and I am anxious you should feel the scriptural force of the subject. Thus, in the Prophet Amos, in the sixth chapter: "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of nations, to whom the house of Israel came. Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the afflictions of Joseph." Again you see the spirit of the child of pleasure: he makes himself "at ease;" he "puts far away the evil day:" he is self-indulgent, luxurious, gay, and jovial; he feels not for the affliction of God's afflicted people.

In the book of Job, we have another description of men living in worldly pleasure-in his twenty-first chapter: "Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" Here, again, you see the life of pleasure to be a life of unsanctified prosperity, festivity, mirth, wealth; with the spirit of infidelity mocking at religion, asking, What good in prayer-what end to serve God? O, ye that have lived in pleasure, does not your conscience feel, "My life is detected; my character has been described?"

So in our Lord's parable; the rich man, who fared sumptuously every day, and was clothed in purple and fine linen, was evidently a man of pleasure—luxurious, self-indulgent, fond of dress. The city of Sodom was a city of pleasure: and "This," says the Scripture, "was the iniquity of thy sister Sodom: pride, fulness of bread, and abundance of idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good."

Then think of Babylon, once filled with the gayest of the gay; see that city of pleasure described in the Prophet Isaiah: "Come down and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. Take the mill-stones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. Thy nakedness shall be uncovered; yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. As for our Redeemer, the Lord of Hosts is his name, the Holy One of Israel. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms. I was wrath with my people, I have polluted my inheritance, and given them into thine hand: thou didst show them no mercy; upon the ancient hast thou very heavily laid thy yoke. And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst thou remember the latter end of it. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: but these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection, for the multitude of thy sorceries, and for the great abundance of thy enchantments. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me." My friends, again you see, from Scripture, the spirit of those who are given to pleasure, luxury, delicacy, self-security; no laying of serious things to heart, no thought of the latter end; carelessness of living, and trust in wickedness; the attempt to deceive the Omnipotent-"None seeth me;" perverted wisdom, abused knowledge, vain confidence of heart. It is thus they think, and speak, and act, who are living in worldly pleasure.

I have thus endeavoured to open the Scriptural character of one who lives in pleasure. Your consciences are my witnesses that I have kept closely to the written Word: and my motive has been, that I might, with God's blessing, touch those who, with a professed regard for Scripture, and with the name of Christians, have yet, up to this day, been living in pleasure. I ask you all to consider whether, if I have faithfully described that character, that character is not every where to be found; whether it has not been the character of many of you; whether it is not still that of some whom I am now addressing. Hare you not known some, living in ease, mirth, joviality, wantonness, pride, sensuality, self-indulgence-some one who neglected prayer, and stubbornly refused to serve God-some one whose idol was dress, or vanity, or pleasure—some one who would not lay these things to heart, and would not consider the latter end

thereof? Then you have known some one such as the Apostle meant by one living in pleasure.

And let no such persons think that ministers feel a delight in thus exposing their character. We could say, with the Apostle, "For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures." We know what worldly pleasure is: we are anxious to undeceive you all, as to its true character; our desire is to save you from its fatal snares. The children of pleasure know not the concern with which their ministers, if faithful to their duty, witness or hear of their sins. They may, it may be, account us their foes; but we feel to them as friends. We know that those vanities cannot satisfy; that a serpent is lurking in that flowery path; that a life of pleasure is not a life of happiness; yea, that it is death rather than life: therefore we must sorrow, and pray, and weep over you who are still lovers of pleasure.

And let none think that the scriptural description of one that liveth in pleasure applies only to the rich and the great of this world. I grant that they have the temptation; and if the poor have less temptation than the rich to live in pleasure, they have cause to thank God for this advantage of their poor estate. But the temptation is common to all ranks: persons in middle life, and persons in the lowest walks of life, may be found to live continually in pleasure. This do all the intemperate. O what sums the poor and labouring classes spend in the present day, on needless, noxious, inflammatory drink! What is this but to live in pleasure? Then think of the licentiousness of both sexes-(nay, think not, the thought is grievous)-of the numbers who, living in wantonness from week to week, till death overtakes them. Think of the theatres, and places of worldly amusement. Can any man, who has studied the Bible, seriously maintain that those who frequent those places are not, the great and vast majority, lovers of pleasure? Or will any man try to persuade us that they come home thence to pray to God, to lay serious things to heart, to remember the latter end? Will any one deny that in those places the name of God is blasphemed. bad passions are fomented, vice glossed over, piety ridiculed, or kept out of sight? Yet thither flock high and low, rich and poor.

Then think of the spirit of gambling; the time wasted, the bad passions excited, the families ruined, by that destructive vice; which is far from being confined to the rich and great. Or think of the Sabbath-breaking, the making God's day a day of pleasure, though the Scripture says, "Turn away thy foot from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure." Here again the charge belongs to many of all ranks-You are living in pleasure.

My brethren, I am almost weary of this part of our subject: you know I love better to be speaking of Jesus Christ, and his salvation. But it is needful, sometimes at least, to shew to the world, in a distinct manner, their character in the light of Scripture. You now know who it is that is living in pleasure. “And what is the harm? say some; "what if we do live in pleasure; you have your pleasures, and we have ours. You call religion a pleasure; we call it a misery. Our taste is for what you call worldly pleasure; we own we love it dearly we see no great harm in it, though you have contrived to describe it accurately enough. We only discover that tastes differ."

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