Sermon 280. The Chaff Driven Away

(No. 280)

Delivered on Sabbath Morning, October 23rd, 1859, by the


at the Music Hall, Royal Surrey Gardens.

"The ungodly are not so: but are like the chaff which the wind driveth away."-Psalm 1:4.

AND WHO are the ungodly? Are they open and wilful sinners-men who take God's name in vain, and curse, and blaspheme-men whobreak the laws of man, the laws of the state-men who are scarcely to be trusted with liberty? Certainly these are included,but these are not mainly intended. While such men come under the category of "sinners" and "scorners," there is another classexpressly aimed at by the term "ungodly." And who are the ungodly? Are they the men who denyGod's existence, who neglect the outward forms of religion, who scoff at everything that is sacred, and make a ribaldjest of things at which angels tremble? These are included, most certainly, but neither are these the men specially aimedat. They are the scornful, the pestilent: these are the men whose iniquities have gone beforehand to judgment against them,and whose sins are clammering before the throne for justice. Another class of men is intended under the term "ungodly." Andwho arethey? Surely, my brethren, the answer may well strike you with awe. I do trust there are not many in this hall who maybe called scorners; and, perhaps, not very many who would come under the denomination of open profligates and rebels; buthow large a proportion of all those who attend our places of worship may justly be ranked under the character of the ungodly!What does this exactly mean? Let me just show its differences once again, and then more precisely define it.

We sometimes call men irreligious; and, surely, to be irreligious is bad enough; but to be religious is not good enough. Aman may be religious, but yet he may not be godly. There are many who are religious; as touching the law outwardly they areblameless; Hebrews of the Hebrews, Pharisees of the straitest sect. They neglect no rubric, they break no law of their church,they are exceedingly precise in their religion; yet, notwithstanding this, they may rank under theclass of the ungodly; for to be religious is one thing. and to be godly is quite another. To be godly, then,-to come atonce to the mark-to be godly is to have a constant eye to God, to recognize him in all things' to trust him, to love him,to serve him. And the ungodly man is one who does not have an eye to God in his daily business, who lives in this world asif there were no God; while he attends to all the outward ceremonies of religion, he never goes to their core, never entersintotheir secret heart and their deep mysteries. He sees the sacraments, but he sees not God therein; he hears the preaching,he comes up to the house of prayer, into the midst of the great congregation, he bows his head, but there is no present Deityto him, there is no manifest God. There is no hearing of his voice, there is no bowing before his throne. Doubtless, thereis a large number here who must confess that they are not trusting in the blood of Christ, they are not influenced by theHolyGhost, they do not love God; they cannot say that the bent and tenour of their fires is towards him. Why you have beenthe last six days about your business, occupying all your time,-and quite right is it to be diligent in business-but how manyof you have forgotten God all the while? You have been trading for yourselves, not for God. The righteous man does everythingin the name of God: at least, this is his constant desire. Whether he eats or drinks, or whatsoever he does, he desires todo all in the name of the Lord Jesus. But you have not recognized God in your shop. You have not acknowledged him in yourdealings with your fellow-men. You have acted towards them as if there had been no God whatever.

And, perhaps, even this day you must confess that your heart does not love the Lord. You have never gone into his company.You do not seek retirement. You do not relish private prayer. Now God's children cannot be happy without sometimes talkingto their Father. The sons of God must have frequent interviews with Jehovah. They love to cling to him. They feel that heis their life, their love, their all. Their daily cry is, "Lord, draw me to thyself; come thou to me, or drawme up to thee." They pant to know more of God; they long to reflect more of his image, they seek to keep his law; andit is their desire that they may be saturated with his Spirit. But such are not your desires. You hare no such longings asthese. It is true you are not addicted to strong drink, you do not swear, you are no thief, you are no harlot. In all thesethings you are blameless; but yet are you ungodly, without God in the world. He is not your friend, he is not your helper.You do notcleave to him with purpose of heart. You are not his child. You have not "the Spirit of adoption, whereby we cry, Abba,Father." You could do as well without a God as with one. In fact you feel that the thought of God, if you think of it solemnly,strikes you with terror, and excites in your breasts, no emotions of delight. You are ungodly. Well then, mark, whatever Ihave to say this morning, belongs to you. Don't be looking round you and saying, I wonder how this will suit my neighbor.Do notI beseech you be thinking of some thriftless loon who has spent his estate in extravagance and debauchery, but be thinkingof yourself. If you are not born again, if you are not a partaker of the Spirit, if you are not reconciled to God, if yoursins be not forgiven, if you are not this day a living member of the living church of Christ, all the curses that are writtenin this book belong to you, and that part of them in particular which it will be my solemn business to thunder out thismorning. I pray God that this part may be applied to your soul, that you may be made to tremble before the Most High,and seek him who will certainly be found of you, if you seek him with all your hearts.

You will readily perceive that my text may be divided into three parts. You have, first, a fearful negative-"The ungodly are not so." You have in the next place a terrible comparison-"they are like the chaff. Then you have, thirdly, an awful prophesy-"They are like the chaff which the wind driveth away."

I. First, then, you have here A FEARFUL NEGATIVE. The vulgate Latin version, the Arabic and Septuagint, read this first sentencethus:-"Not so the ungodly, not so;" for according to their version there is a double negative here-"Not so the ungodly, notso." Now in order to understand what is meant by this negative you must read the third verse. The righteous man is said tobe "like a tree planted by the rivers of water, that bringeth forth his fruit in his season; hisleaf also shall not wither; and whatsoever he doeth shall prosper;"-"Not so the ungodly, not so."

To explore the negative, we must take each clause of this sentence. The ungodly are not like a tree planted. If they may be compared to a tree at all, they are as trees "twice dead plucked up by the roots;" or if they are to be comparedto anything that hath life, then are they like the tree in the desert which is planted there by a chance hand, which hathnought to nourish it. It is the peculiar characteristic of the Christian man, that he is like "a tree planted."That is to say, there is a special providence exercised in his position and in his culture. You all know the differencebetween a tree that is planted and a tree that is self-sown. The tree that is planted in the garden is visited by the husbandman.He digs about it; he dungs it; he trims it, prunes it, and looks for its fruit. It is an object of property and of specialcare. The wild tree in the forest, the tree which is self-sown upon the plain, no one owns, no one watches over it; no heartwill sigh if the lightning flash shall shiver it; no tear will be wept if the blast should light upon it and all its leavesshould wither. It is no man's property. It shelters no man's roof. No man careth for it. Let it die, why doth it stand thereto suck nourishment from the soil and yield none again.

The ungodly are, it is true, the subjects of a universal providence, even as everything is ordered of God; but the righteoushave a special providence over them. They are trees planted. Everything which takes place works together for their good. The Lord their God is their guardian. He watches the earth thatit should bring forth for them its fruit. The precious things of the heavens, the dew, and the deep that coucheth beneath,and the precious fruits brought forthby the sun, and the precious things put forth by the moon-these are their heritage. He watcheth everything round aboutthem. If pestilence stalk through the land, he permitteth not one of its shafts to hit, unless he seeth it is for good. Ifwar ariseth, behold he stretches his aegis over his children; and if famine comes, they shall be fed, and in the days of scarcitythey shall be satisfied. Is it not a glorious thing for the Christian to know that the very hairs of his head are allnumbered, that the angels of God keep watch and ward over him; that the Lord is his shepherd, and therefore, he shallnot want? I know this is a doctrine that often comforts me. Let what will happen, if I can but fall back upon the thoughtthat there is a providence in everything, what do I need? A providence in the great and in the little there assuredly is toevery child of God. It may be said of every tree of the Lord's right hand planting-"I the Lord do keep it, and will waterit everymoment; lest any hurt it I will watch it night and day." Upon the righteous there are not only ten eyes, but there areall the eyes of the Omniscient ever fixed both by night and day. The Lord knoweth the way of the righteous. They are likethe planted tree. Not so, ye that are ungodly, not so ye; there is no special providence for you. To whom will ye carry yourtroubles? Where is your shelter in the day of wrath? Where is your shield in the hour of battle? Who shall be your sun whendarknessshall gather about you? Who shall comfort you when your troubles shall encompass you round? You have no eternal arm tolean upon. You have no compassionate heart to beat for you. You have no loving eye to watch you. You are left alone! alone!alone! like the heath in the desert, or like the forest tree which no man regardeth, until the time comes when the sharpenedaxe shall be lifted up, and the tree must fall. "Not so," then "the ungodly, not so." 'Tis a fearful negative the ungodlyman isnot the object of the special providence of God.

But we must proceed. The righteous man is like a tree planted by the rivers of water. Now, a tree that is planted by the rivers of water sends out its roots, and they soon draw sufficient nourishment. The treethat is planted far away upon the arid desert hath its times of drought, it depends upon the casual thunder-cloud that sweepsover it, and distils the scanty drops of rain. But this tree planted by rivers of water hath a perennial supply. It knowsno drought,no time of scarcity. Its roots have but to suck up the nourishment which pours itself lavishly there. "Not so the ungodly,not so." They have no such rivers from which to suck their joy, their comfort, and their life. As for the believer, come whatmay, he can any-if earth shall fail him, then will he look to heaven. If man forsake him, then he looks to the divine manChrist Jesus. If the world should shake, his inheritance is on high. If everything should pass away, he hath a portion thatcan never be dissolved. He is planted not by brooks that may be dried up, far less in a desert, which only hath a scantyshare, but by the rivers of water. Oh, my beloved brethren, you and I know something about what this means. We know what itis to suck up the promises, to drink of the rivers of Christ's fullness. We know what it is to partake and satisfy ourselvesas with marrow and fatness. Well may we rejoice with joy unspeakable and full of glory, for our storehouse is inexhaustible,ourriches can never be spent. We have wealth that cannot be counted a treasury that never can be drained. This is our glory,that we have a something to rely upon which can never fail us. We are trees planted by the rivers of water. Ah! but not soyou that are ungodly, not so. Your days of drought shall come. You may rejoice now, but what will you do upon the bed of sickness,when fever shall make you toss from side-to-side, when head and heart shall be racked with anguish, when death shall stareupon you, and shall glaze your eyes? What will ye do when ye come into the swellings of Jordan? You have joys to-day,but where will be your joys then? You have wells now, but what will you do when these are all stopped up, when these shallall fail, when your skin-bottles are dried when your broken cisterns have emptied themselves of their last drop-what willye do then, ye ungodly? Surely, this negative is full of awful threatenings to you. You may have a little mirth and merrimentnow, youmay enjoy a little excitement at present, but what will ye do when the hot wind comes upon you-the wind of tribulation?And above all, what will you do when the chilling blast of death shall freeze your blood? Ah, where, oh, where will you thenlook? You will look no longer to friends, nor to the comforts of home. You cannot find in the hour of death consolation onthe bosom of the most loving wife, you will be quite unable then to find peace in all your riches or your treasures. As foryourpast life, however good it may seem, if you are ungodly, you will find no comfort in the retrospect; and as for the future,you will find no comfort in the prospect, for there will be for you nothing but "a fearful looking for of judgment and offiery indignation." Oh, my ungodly friends, I beseech you, think upon this matter, for if there were nothing worse, the firstsentence of my text sounds like the trumpets of doom, and hath in it bitterness like the vials of the Revelation.

Again we must go forward. It is said of the righteous man, that he "bringeth forth his fruit in his season." "Not so the ungodly, not so,"-they bring forth no fruit; or if there be here and there a shrivelled grape upon the vine,it is brought forth in the wrong season when the genial heat of the sun cannot ripen it, and therefore it is sear and worthless.Many people imagine that if they do not commit positive sin they are all right. Now let me give you a littlesermon in the midst of my sermon. Here is the text: "Curse ye Meroz, said the angel of the Lord, curse ye bitterly theinhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty." First, whathas Meroz done? Nothing. Secondly, is Meroz cursed? Yes; cursed bitterly. What for?-for doing nothing. Yes, for doing nothing."Curse ye bitterly the inhabitants thereof," for what they did not do, "because they came not to the help of the Lord, tothehelp of the Lord against the mighty." Did Meroz fight against God? No. Did Meroz put on a buckler and lay bold on shieldand spear and go forth against the Most High? No. What did Meroz do? Nothing. And is it cursed? Yes, cursed bitterly, withthe inhabitants thereof "because they came not to the help of the Lord, to the help of the Lord against the mighty." Preachthat sermon to yourselves when you get home. Draw it out at length, and perhaps while you are sitting down you will say, "Meroz!why that is myself. I don't fight against God, I am no enemy to Christ, I do not persecute his people, in fact I evenlove his ministers, I love to go up and hear the Word preached. I should not be happy if I spent my Sunday anywhere but inGod's house. But still that must mean me, for I do not go up 'to the help of the Lord against the mighty.' I do nothing. Iam an idle do-nothing. I am a fruitless tree." Ah, then remember you are cursed, and cursed bitterly too. Not for what youdo, but forwhat you don't do. So here it is one of the sad curses of the ungodly-that they bring forth no fruit in their season.Why look at many of you. What is the good of you in this world? With regard to your families, you are their main-stay andprop. God bless you in your work, and may you train up your children well. But as to the church, what good are you? You occupya seat, you have had it these years; how do you know but that you have been occupying a seat which might have been the placewheresome other sinner would have been converted had he been there? It is true you sit and hear the sermon; yes but what ofthat, if that sermon shall add to your condemnation? It is true that you make one among many, but what if you should be ablack sheep In the midst of the flock! What are you doing for Christ? Of what value are you? Have you added one stone to hisspiritual temple? Have you done as much as the poor woman who broke the alabaster box upon his head? You have done nothingfor him.He has nourished you and brought you up, and you have done nothing for him. "The ox knoweth his owner, and the ass hismaster's crib," but you do not know, you do not consider. Behold, the Lord hath a controversy with you this day, not for whatyou have done, but for what you have not done. He has sent you the ministry; you are invited every Sabbath-day. With the tearsrunning down my cheeks have l warned you and invited you. You are hearing the Word continually; you are enjoying privileges.God is feeding you in his providence, clothing you in his compassion, and you are doing nothing for him. You are a cumbererof the ground, bringing forth no fruit at all. O my dear hearer, I beseech thee lay this to heart, for this is a curse aswell as a sign to you. It is not only a bad trait in thy character, but it is a curse from God. Thou art ungodly, and thereforefruitless. Thou lovest him not, therefore thou art useless. Thou trustest not in Christ, and therefore thou art not like thetree which "bringeth forth his fruit in his season."

Pass on to the description. His leaf also shall not wither. Not so the ungodly, not so." The ungodly man's leaf shall wither. I see before me this day many proofs that God's promise is verified to his people. Look round, and behold what alarge number of gray-headed men assemble every Lord's day to hear the Word. There are many of them who loved Christ in theiryouth. Then they had "a joy unspeakable and full of glory" in making a profession of his dear name; andnow they have come into what men call the sear and yellow leaf of life, but they do not find it so, for they still bringforth fruit in old age, they are still fat and flourishing to show that the Lord is upright. Their leaf has not withered,they are just as active in the cause of Christ as ever they were, and perhaps ten times more happy. Instead of bringing forthno fruit, they bring forth richer and more luscious clusters than ever they did before. Walking in the midst of the youngeronesthey shine as lights in the midst of the world; or to return to the simile, they are like trees whose branches hang downby reason of the abundance of their fruit, even as their heads bow down by reason of the abundance of their years. What amercy it is, dear brethren, to have Christ for your portion in youth, and such a Christ too as will last us all our life long.To see good old Rowland Hill preaching when he was tottering on the borders of the grave and talking of the faithfulness ofChrist-what a glorious sight! There was a proof! That leaf did not wither. Was there ever a tree like this that wouldmaintain its greenness eighty years and yet not wither? Was there ever a religion like this that would make the old men youthfuland make their tottering feet leap for joy? And yet this is the religion of Christ. Our leaf withers not. But oh, "Not sothe ungodly, not so." Your leaf shall wither; at least when they that look out of the windows are darkened, when the grindersfail because they are few, when your days of old age shall come upon you, and the grasshopper shall be a burden, if notbefore, shall your leaf wither. But how many there are whose leaves do wither! There comes a blight from God and the treewhich looked once green becomes brown and dead, and at last it blackens and has to be removed. We have seen such in our lives.Men that seemed to be getting on in this world, rich and happy, and respected by almost everybody, but they had no solidbackground, they had no rock to stand on, no God to trust to. I have seen them spreading themselves like a green bay tree,and I have often envied them as the Psalmist did, but "I looked and lo they were not," I passed by and lo there was not somuch as a stump of them left, God had cursed their habitation; as a dream when one awaketh, their image had been despised,as the wax before the fire, they had melted away; like the fat of rams had they been consumed; into smoke did they consumeaway."Not so the ungodly, not so," says the text, and surely experience proves it, the ungodly man's leaf must and shall wither.And then it is added concerning the righteous man," whatsoever he doeth, shall prosper." Godly men, it is true have many tribulations,but I am not sure that they have more than the wicked. I do think that when a man is converted he will find it to be truethat religion's "ways are ways of pleasantness, and all her paths are peace," and he has a better hope of even worldlyprosperity when he becomes a Christian, than the ungodly man has. Christian habits are the best business habits, if menwould but believe it. When a man mixes his religion with his business and allows every act of his life to be guided by it,he stands the best chance in this world, it I may be allowed such a secular expression, for "Honesty is the best policy "after all, and Christianity is the best honesty. The sharp cutting competition of the times may be called honesty-it is onlycalledso down here, it is not called so up there, for there is a good deal of cheating in it. Honesty in the highest sense-Christian honesty-will be found after all to bethe best policy in everything, and there will ordinarily be a prosperity, even worldly prosperity, attending a good man inthe patient industrious pursuit of his calling. But if he does not have that success he craves, still there is one thing heknows, he would have it if it were best for him. I often knowChristian men talk in this fashion, "Well, I do but very little business," says one, "but I have enough coming in to liveupon comfortably and happy. I never cared much for push and competition; I never felt that I was fit for it, and I sometimesthank God that I never thrust myself out into the rough stream, but that I was content to keep along shore." And I have markedthis one thing, and as a matter of fact I know it cannot be disproved, that many such humble-minded men are the very bestofChristians, they live the happiest lives, and whatsoever they do certainly does prosper, for they get what they expectedthough they did not expect much, and they get what they want though their wants are not very large. They are not going infor anything very great, and therefore they do not come out plucked and empty handed, but they just hold on their way, lookingto Providence constantly, for their supplies, and they have all they require; and whatsoever they do, prospers. But they cansaytoo, rusts. If he spends it, it does him little service. The man that hath no God, hath no prosperity. Is he fat-he fattensfor the slaughter! Is he in adversity-behold the first drops of the fated storm have begun to fall on him. To the ungodlyman there is nothing good in this life. The sweet that he tasteth is the sweetness of poison. That which looketh fair is butas paint upon the harlot's face, beneath there is loathsomeness and disease. There may be a greenness and a verdure upon themound, but within there lies the rotting carcase, the loathsomeness of corruption. Whatsoever the believer doth, it shallprosper. "Not so the ungodly, not so." Surely this first part of my text is quite bad enough-to have the gate of blessednessshut against you, to have the promises denied you, to be without the blessing which is given to the godly-this punishmentof the lost surely were enough to make us start in dismay.

II. Now very briefly upon the second point. Listen awhile to THE TERRIBLE COMPARISON. "The ungodly are like the chaff." Theyare not like the wild tree, for that hath life, and they are dead in sin. They are not compared here even to the dead treeplucked up by the roots, for that may be of some service. Floating down the stream, the hand of poverty may recall it fromthe water, and kindle its fire and relieve its cold. They are not even like the heath in the desert, forit hath some uses, and tends to cheer the arid waste. They are like nothing that hath life, nothing that is of any value.They are here said to be like chaff which the wind driveth away. Now you will at once see how terrible is this figure, ifyou look at it a moment. They are like chaff. Chaff envelopes good corn, but when the wheat is cut down and carried into thebarn, the corn alone is useful, the grain alone is looked at, and that chaff which has grown side by side with the good livingwheat, is now become utterly useless, and is to be separated and driven away. And the wicked are compared to chaff-thinkfor a moment, of two or three reasons. First, because they are sapless and fruitless. Chaff hath no sap of life in itself.It is of no use, of no service. Men do but desire to get rid of it. They take the fan into their hands that they may thoroughlypurge their floor. They cast up the wheat before the wind with the winnowing shovel, that the breath of the air may blow awaythe chaff, and leave the wheat pure. All that they care for the chaff is that they may get rid of it, that it may be blownaway to waste, for it is sapless and fruitless. Then again you notice that it is light and unstable. The wind sweeps throughthe wheat, the wheat remains unmoved, the chaff flies away. When cast up in the shovel, the wheat soon finds its place, andreturns to the spot from which it has been lifted up; but the chaff is light, it has no stability. Every eddying wind, everybreath moves it and carries it away. So are the ungodly. They have nothing stable; they are light, they are but as thefroth upon the water; they are but as a bubble on the breaker, seen to day and gone, here and there, and then carried awayfor ever. Again, the wicked are compared to chaff because it is base and worthless. Who will buy it? Who cares for it? Inthe East at least it is of no good, no use whatever can be made of it. They are content to burn it up and get rid of it, andthe soonerthey are rid of it, the better pleased are they. So is it with the wicked. They are good for nothing, useless in thisworld, useless in the world to come. They are the dross, the offal of all creation. The man who is ungodly, however much hemay value himself, is as nothing in the estimation of God. Put a gold chain round his neck, put a star upon his breast, puta crown upon his head, and what is he but a crowned heap of dust, useless, perhaps worse than useless. Base in God's sight,hetramples them beneath his feet. The potter's vessel hath some service, and even the broken potsherd might be used. SomeJob might scrape himself with it. But what shall be done with the chaff? It is of no use anywhere, and no one careth for it.

See, then, your value, my hearers, if you fear not God. Cast up your accounts and look at yourselves in the right light. Youthink, perhaps, that you are good for much, but God saith you are good for nothing. You are "like the chaff which the winddriveth away." I linger no more upon this comparison, but choose, rather to dwell upon the third head, which was this:-

III. THE AWFUL PROPHECY contained in the Verse-"They are like the chaff which the wind driveth away." How near the chaff isto the grain! It is, in fact, its envelope; they grow together. My hearers, I wish to speak now very pointedly and personally.How nearly related are the ungodly to the righteous! One of you, it may be, now present, an ungodly man, is the father ofa godly child. You have been to that child what the chaff is to the wheat; you have nourished thechild-cherished it in your bosom; you have been wrapt about it like the chaff about the grain. Is it not an awful thingfor you to think that you should have been in such close relationship to a child of God, but that in the great day of divisionyou must be separated from it? The chaff cannot be taken into heaven with the wheat. I point to another. You are the son ofa godly mother; you have grown up at her knee. She taught you, when you were but a little one, to say your little prayer,andto sing the little hymn,

"Gentle Jesus, meek and mild, look upon a little child."

That mother looked upon you as her joy and her comfort. She is gone now. But you were once to her what the chaff is to thewheat. You grew, as it were, upon the same stock, you were of the same family, and her heart was wholly wrapt up in you. Youwere her joy and her comfort here below. Does it not cause you one pang of regret that, dying as you are, you must everlastinglybe separated from her? Where she is you can never come. Mayhap, too, I have here a mother who haslost several infants; she has been to those infants what the chaff is to the wheat-wrapt up in her bosom for a littlewhile she fondled them; and they, God's good wheat, have been gathered into the garner, and there they are now in Jesu's floor.There are their little spirits rejoicing before the throne of the Most High. The mother who is left thinks not of it, butshe is the mother of angels, and, perhaps, herself a child of hell. Ah, mother! what think you of this? Is this' separationfromyour child eternal? Will you be content to be found at God's great winnowing-day, the chaff, and will you be driven fromyour children? Shall you see them in heaven-them in heaven, and yourselves then cast out for ever? Can you bear the thought?Hath your heart become brutish? Is your soul harder than a nether mill-stone? Surely, if it be not, the thought of your presentintimate connection with God's people, and of your sure separation, will make you tremble. And oh! my hearers here are someof you sitting side by side with the godly. You sing as they sing, you hear as they hear. Perhaps you assist the outwardwants of the church. You are to the church just what the chaff is to the wheat. You are the outward husk, the congregationwhich surrounds the inner living nucleus of the church. And must it be-must you be separated from us? Are you content to gofrom the songs of the saints to the shrieks of the doomed? Will you go from the great convocation of the righteous to thelastgeneral assembly of the destroyed and cursed in hell? The thought checks my voice. I must speak slowly on this matterfor awhile. Well, dear brethren, well I know that this thought used to be dreadful to me. My mother said to me once, aftershe had long prayed for me, and had come to the conviction that I was hopeless, "Ah," said she "My son, if at the last greatday you are condemned, remember your mother will say Amen to your condemnation." That stung me to the quick. Must the motherthatbrought me forth and that loved me say "Amen" to my being condemned at last? Yet such things must be. Doth not the wheatsay Amen to the chaff being blown away? Is it not in fact the very prayer of the wheat that it may be separated from the chaff?and surely when that prayer is heard, and awfully answered, the wheat must say Amen to the chaff being blown away into fireunquenchable. Think, my dear hearers, think again. And must it be-must I bid farewell to her I love, who served the Lord inspirit. Must I see her body committed to the grave, and as I stand there must I bid her a last, a final farewell? MustI be for ever separated from her, because I fear not God, neither regard him, and therefore cannot have a portion amongstthe Lord's chosen ones? What, have you lost your relatives for ever? Are your pious fathers and mothers buried in a "sureand certain hope" to which you are strangers? Will you never sing the song of rejoicing with them in heaven? Is there neverto beanother salutation? Is death a gulf that cannot be bridged to you? Oh, I hope it is the joy of some of us to know we shallmeet many of our kindred above, and as we have lost one after another this has been our sweet consolation they are gone andwe shall soon follow them; they are not lost but gone before; they are buried as to their flesh, but their souls are in Paradise,and we shall be there also; and, when we have seen our Saviour's face and have rejoiced in that glorious vision, thenshall we see them also, and have deeper and purer fellowship with them than we ever had before in all the days of ourlives. Well, here is a sad prophecy! The wicked are "like the chaff which the wind driveth away."

But you will remark that the awful character of my text does not appear upon the surface. They "are like the chaff which thewind driveth away." Where-where-where? Where are they driven? The man is in health; the sun shines, the sky is calm, the world is still abouthim. Suddenly there is seen a little cloud the size of a man's hand. A little signal overtakes him. The hurricane begins torise but first it is but a faint breath. The wicked man feels the cold airblowing on him, but he screens it with the physician, and he thinks that surely he shall live. The storm is on. God hathdecreed it, and man cannot stay it. The breath becomes a gale, the gale a wind, the wind a storm, the storm a howling hurricane.His soul is swept away. To go to heaven on angels' wings is a glorious thing; but to be swept out of this world with the wickedis an awful thing-to be carried, not on wings of cherubs, but on the eagle wings of the wind; to be borne, not by yonsongsters up to their celestial seats, but to be carried away in the midst of a howling tempest by grim fiends. The wickedare like the chaff which the wind driveth away. Do you not catch the thought? I do not know how to bring out the fullnessof its poetry-the great storm sweeping man from the place on which he stands. He is driven away. And now cannot your thoughtsgo further on while I again repeat the question, Whither is he driven? Ah! Whither is he driven? I see him driven from thesolid shore of life. He is carried away. But-

"In vain my fancy strives to paint the moment after death."

I cannot tell you into what state that soul at once enters, that is to say, I cannot tell you by any guess of my own-thatwere frivolous, and were to play with a solemn matter; but I can tell you one thing, Jesus Christ himself hath said it-"Heshall burn up the chaff with unquenchable fire." You die, but you die not. You depart, but you depart to fire that never shallbe quenched. I will not dwell upon the topic. I return again to ask the question-"Who among usshall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" Who here is prepared to makehis bed in hell? Who shall lie down and rest for ever in that lake of fire? You must, my hearers, if you are ungodly, exceptyou repent. Are there none of you behind me there, who have been living without Christ, and without hope in the world? Arethere none of you? Surely there are some such. I beseech you, think of your destiny-death, and after death the judgment. Thewind,and after the wind the whirlwind, and after the whirlwind the fire, and after the fire nothing-for ever for ever, forever lost, cast away, where ray of hope can never come; where eye of mercy can never look upon you, and hand of grace cannever reach you. I beseech you, oh, I beseech you by the living God, before whom you stand this day, tremble and repent. "Kissthe Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little." "Tophet is ordained of old,yea,for the king it is prepared; he hath made it deep and large; the pile thereof is fire and much wood; the breath of theLord, like a stream of brimstone, doth kindle it." "Turn ye, turn ye, why will ye die O house of Israel?" "Let the wickedforsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him;and to our God, for he will abundantly pardon."

Oh, I pray God the Holy Spirit to touch some ungodly hearts now, and make you think. And remember my dear hearers, if therebe in your bosoms this morning one desire towards Christ, cherish it, blow the little spark till it comes to a flame. If yourheart melts ever so little this morning, I beseech you resist not, quench not the heavenly influence. Yield up yourselvesand remember the sweet text of last Sunday morning, "whosoever will, let him come and take the water oflife freely." I thunder at you, but it is to bring you to Christ. Oh that you would but come to him! Oh poor hearts wouldthat ye did but feel! Oh, that ye knew how to weep for yourselves as I could weep for you now. Oh, that ye knew what a fearfulthing it will be to be cast away for ever! Why will ye die? Is there anything pleasing in destruction? Is sin so lusciousto you that you will burn in hell for ever for it? What, is Christ so hard a master that you will not love him? Is his crosssougly that ye will not look towards it? Oh, I beseech you by him whose heart is love, the crucified Redeemer, who now speaksthrough me this morning, and in me weeps over you, I beseech you look to him and be saved, for he came into the world to seekand to save that which was lost, and him that cometh to him he will in nowise cast out, for "he is able also to save themto the uttermost that come unto God by him."

To-day, O Spirit bring sinners to thyself. I exhort you, sinners, lay hold on Christ. Touch the hem of his garment now. Behold,he hangs before you on the cross. As Moses lifted up the serpent in the wilderness. even so is Jesus lifted up. Look, I beseechyou, look and live. Believe on the Lord Jesus Christ and you shall be saved. As though God did beseech you by me, I pray youin Christ's stead be ye reconciled to God. And O may the Spirit make my appeal effectual! Mayangels rejoice this day over sinners saved and brought to know the Lord.