“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” Revelation 22:17

Suggested Further Reading: John 6:35-40

How wide is this invitation! There are some ministers who are afraid to invite sinners, then why are they ministers? They are afraid to perform the most important part of the sacred office. There was a time I must confess when I somewhat faltered when about to give a free invitation. My doctrinal sentiments did at that time somewhat hamper me. I boldly confess that I am unchanged as to the doctrines I have preached; I preach Calvinism as high, as stern, and as sound as ever; but I do feel, and always did feel an anxiety to invite sinners to Christ. And I do feel also, that not only is such a course consistent with the soundest doctrines, but that the other course is after all the unsound one, and has no title whatever to plead Scripture on its behalf. There has grown up in many churches an idea that none are to be called to Christ but what they call sensible sinners. I sometimes rebut that by remarking, that I call stupid sinners to Christ as well as sensible sinners, and that stupid sinners make by far the greatest proportion of the ungodly. But I glory in the confession that I preach Christ even to insensible sinners—that I would say even to the dry bones of the valley, as Ezekiel did, “Ye dry bones live!” doing it as an act of faith; not faith in the power of those that hear to obey the command, but faith in the power of God who gives the command to give strength also to those addressed, that they may be constrained to obey it. But now listen to my text; for here, at least, there is no limitation. But sensible or insensible, all that the text saith is, “Whosoever will, let him come and take the water of life freely.” The one question I have to ask this morning is, art thou willing?

For meditation: Jesus gladly received children and their carers; he rebuked his own disciples, some of God’s children, who tried to get in the way (Mark 10:13-16). Are we helping or hindering others who need to come to Christ?

Sermon no. 279

16 October (1859)

“Jacob have I loved, but Esau have I hated.” Romans 9:13

Suggested Further Reading: Ezekiel 33:11-20

My soul revolts at the idea of a doctrine that lays the blood of man’s soul at God’s door. I cannot conceive how any human mind, at least any Christian mind, can hold any such blasphemy as that. I delight to preach this blessed truth—salvation of God, from first to last—the Alpha and the Omega; but when I come to preach damnation, I say, damnation is of man, not of God; and if you perish, at your own hands must your blood be required. There is another passage. At the last great day, when all the world shall come before Jesus to be judged, have you noticed, when the righteous go on the right side, Jesus says, “Come, ye blessed of my Father,”—(“of my Father,” mark,)—“inherit the kingdom prepared”—(mark the next word)—“for you, from before the foundation of the world.” What does he say to those on the left? “Depart, ye cursed.” He does not say, “ye cursed of my Father,” but, “ye cursed.” And what else does he say? “into everlasting fire, prepared”—(not for you, but)—“for the devil and his angels.” Do you see how it is guarded. Here is the salvation side of the question. It is all of God. “Come, ye blessed of my Father.” It is a kingdom prepared for them. There you have election, free grace in all its length and breadth. But, on the other hand, you have nothing said about the Father—nothing about that at all. “Depart, ye cursed.” Even the flames are said not to be prepared for sinners, but for the devil and his angels. There is no language that I can possibly conceive that could more forcibly express this idea, supposing it to be the mind of the Holy Spirit, that the glory should be to God, and that the blame should be laid at man’s door.

For meditation: For meditation: The love of God towards a sinful Jacob should surprise us more than the hatred of God towards a sinful Esau.

Sermon no. 239

13 October (Preached 16 January 1859)

“Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son.” Colossians 1:12,13

Suggested Further Reading: Luke 11:14-22

What an achievement was that, when, with their flocks and their herds, the whole host of Israel went out of Egypt, crossed the Jordan, and came into Canaan! My dear brethren, the whole of it was not equal to the achievement of God’s powerful grace, when he brings one poor sinner out of the region of sin into the kingdom of holiness and peace. It was easier for God to bring Israel out of Egypt, to split the Red Sea, to make a highway through the pathless wilderness, to drop manna from heaven, to send the whirlwind to drive out the kings; it was easier for Omnipotence to do all this, than to translate a man from the power of darkness into the kingdom of his dear Son. This is the grandest achievement of Omnipotence. The sustenance of the whole universe, I do believe, is even less than this—the changing of a bad heart, the subduing of an iron will. But thanks be unto the Father, he has done all that for you and for me. He has brought us out of darkness; he has translated us, taken up the old tree that has struck its roots ever so deep—taken it up, blessed be God, roots and all, and planted it in a goodly soil. He had to cut the top off, it is true—the high branches of our pride; but the tree has grown better in the new soil than it ever did before. Who ever heard of moving so huge a plant as a man who has grown fifty years old in sin? Oh! What wonders hath our Father done for us!

For meditation: “Our Father…Thy kingdom come” (Luke 11:2). Pray for the spoiling of Satan, the salvation of sinners, the sanctification of saints, the second coming of the Sovereign.

Sermon no. 319

12 October (Preached 15 January 1860)

“Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” 2 Corinthians 13:5

Suggested Further Reading: 1 Corinthians 11:23-32

“Examine:” that is a scholastic idea. A boy has been to school a certain time, and his master puts him through his paces—questions him, to see whether he has made any progress,—whether he knows anything. Christian, catechise your heart; question it, to see whether it has been growing in grace; question it, to see if it knows anything of vital godliness or not. Examine it: pass your heart through a stern examination as to what it does know and what it does not know, by the teaching of the Holy Spirit. Again: it is a military idea. “Examine yourselves,” or renew yourselves. Go through the rank and file of your actions, and examine all your motives. Just as the captain on review-day is not content with merely surveying the men from a distance, but must look at all their equipment, so look well to yourselves; examine yourselves with the most scrupulous care. And once again, this is a legal idea. “Examine yourselves.” You have seen the witness in the box, when the lawyer has been examining him, or, as we have it, cross-examining him. Now, mark: never was there a rogue less trustworthy or more deceitful than your own heart, and as when you are cross-examining a dishonest person—you set traps for him to try and find him out in a lie, so do with your own heart. Question it backward and forward, this way and that way; for if there be a loophole for escape, if there be any pretence for self-deception, rest assured your treacherous heart will be ready enough to avail itself of it. And yet once more: this is a traveller’s idea. I find in the original Greek, it has this meaning: “Go right through yourselves.”

For meditation: Is self-examination a foreign concept to you? It should be done as least as regularly as we observe the Lord’s Supper (1 Corinthians 11:28); God is able to assist us in our self-examination (Psalm 26:2; 139:23,24).

Sermon no. 218

10 October (1858)

“And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.” Ephesians 4:30

Suggested Further Reading: Isaiah 63:7-19

The Spirit of God is in your heart, and it is very, very easy indeed to grieve him. Sin is as easy as it is wicked. You may grieve him by impure thoughts. He cannot bear sin. If you indulge in lascivious expressions, or even if you allow imagination to dote upon any lascivious act, or if your heart goes after covetousness, if you set your heart upon anything that is evil, the Spirit of God will be grieved, for thus I hear him speaking of himself. “I love this man, I want to have his heart, and yet he is entertaining these filthy lusts. His thoughts, instead of running after me, and after Christ, and after the Father, are running after the temptations that are in the world through lust.” And then his Spirit is grieved. He sorrows in his soul because he knows what sorrow these things must bring to our souls. We grieve him yet more if we indulge in outward acts of sin. Then is he sometimes so grieved that he takes his flight for a season, for the dove will not dwell in our hearts if we take loathsome carrion in there. A cleanly being is the dove, and we must not strew the place which the dove frequents with filth and mire; if we do he will fly elsewhere. If we commit sin, if we openly bring disgrace upon our religion, if we tempt others to go into iniquity by our evil example, it is not long before the Holy Spirit will be grieved. Again, if we neglect prayer; if our closet door is cobwebbed; if we forget to read the Scriptures; if the leaves of our Bible are almost stuck together by neglect; if we never seek to do any good in the world; if we live merely for ourselves and not for Christ, then the Holy Spirit will be grieved.

For meditation: If we are grieving the Spirit, it is absolutely impossible for us to obey the command to “be filled with the Spirit” (Ephesians 5:18).

Sermon no. 278

9 October (1859)

“The Spirit itself beareth witness with our spirit, that we are the children of God; And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified together.” Romans 8:16,17

Suggested Further Reading: Ephesians 1:11-23

The believer is to be the heir, I say, not merely of God’s works, not simply of God’s gifts, but of God himself. Do we not talk of his omnipotence?—his almightiness is ours. Do we not speak of his omniscience?—all his wisdom is engaged in our behalf. Do we not say that he is love?—that love belongs to us. Can we not glory in that he is full of immutability, and changes not?—that eternal unchangeablenesss is engaged for the defence of the people of God. All the attributes of divinity are the property of God’s children—their inheritance is built upon them. He himself is ours. Oh what riches! If we could say this morning, that all the stars belong to us; if we could turn the telescope to the most remote of the fixed stars, and then could say with the pride of possession, so natural to man, “That star, a thousand times bigger than the sun, is mine. I am the king of that inheritance.” If we could then sweep the telescope along the milky way, and see the millions upon millions of stars that lie clustered together, and cry, “All these are mine,” yet these possessions were but a speck compared with that which is in the text. Heir of God! He to whom all these things are but as nothing, gives himself up to be the inheritance of his people. Note yet a little further concerning the special privilege of heirship,—we are joint heirs with Christ. That is, whatever Christ possesses, as heir of all things, belongs to us. Splendid must be the inheritance of Jesus Christ. Is he not very God of very God, Jehovah’s only begotten Son, most high and glorious?

For meditation: The prayers of our glorious joint heir regarding our glorious joint inheritance (John 17:9,10,24).

Sermon no. 339

8 October (Preached 7 October 1860)

“Hear ye the rod, and who hath appointed it.” Micah 6:9

Suggested Further Reading: Nehemiah 1

This world is not the place of punishment for sin; not the place; it may sometimes be a place, but not usually. It is very customary among religious people, to talk of every accident which happens to men in the indulgence of sin, as if it were a judgment. The upsetting of a boat upon a river on a Sunday is assuredly understood to be a judgment for the sin of Sabbath-breaking. In the accidental fall of a house, in which persons were engaged in any unlawful occupation, the inference is at once drawn that the house fell because they were wicked. Now, however some religionists may hope to impress the people by such childish stories as those; I, for one, renounce them all. I believe what my Master says is true, when he declared, concerning the men upon whom the tower of Siloam fell, that they were not sinners above all the sinners that were upon the face of the earth. They were sinners; there is no doubt about it; but the falling of the wall was not occasioned by their sin, nor was their premature death the consequence of their excessive wickedness. Let me, however, guard this declaration, for there are many who carry this doctrine to an extreme. Because God does not usually visit each particular offence in this life upon the transgressor, men are apt to deny altogether the doctrine of judgments. But here they are mistaken. I feel persuaded that there are such things as national judgments, national chastisements for national sins—great blows from the rod of God, which every wise man must acknowledge to be, either a punishment of sin committed, or a premonition to warn us to a sense of the consequences of sins, leading us by God’s grace to humble ourselves, and repent of our sin.

For meditation: Reflect and pray over the state of the nation and its standing before God (Proverbs 14:34).

Part of nos. 154-155

6 October (Preached 7 October 1857)

“And thy redeemer, the Holy One of Israel.” Isaiah 41:14

Suggested Further Reading: Psalm 118:5-14

Hear Jehovah, the everlasting Father, saying, “I will help thee.” “Mine are the ages: before the ages began, when there were no worlds, when nothing had been created, from everlasting I am thy God. I am the God of election, the God of the decree, the God of the covenant; by my strength I did set fast the mountains; by my skill I laid the pillars of the earth, and the beams of the firmament of heaven; I spread out the skies as a curtain, and as a tent for man to dwell in; I the Lord made all these things. I will help thee.” Then comes Jehovah the Son. “And I also, am thy Redeemer, I am eternal; my name is wisdom. I was with God, when there were no depths, before he had digged the rivers, I was there as one brought up with him. I am Jesus, the God of ages; I am Jesus, the man of sorrows: ‘I am he that liveth and was dead, I am alive for evermore.’ I am the High Priest of thy profession, the Intercessor before the throne, the Representative of my people. I have power with God. I will help thee.” Poor worm, thy Redeemer vows to help thee; by his bleeding hands he covenants to give thee aid. And then in comes the Holy Spirit. “And I,” saith the Spirit, “am also God—not an influence, but a person—I, eternal and everlasting co-existent with the Father and the Son—I, who did brood over chaos, when as yet the world was not brought into form and fashion, and did sow the earth with the seeds of life when I did brood over it,—I, that brought again from the dead your Lord Jesus Christ, the Shepherd of the sheep, I who am the Eternal Spirit, by whose power the Lord Jesus did arise from the bondage of his tomb—I, by whom souls are quickened, by whom the elect are called out of darkness into light—I, who have power to maintain my children and preserve them to the end—I will help thee.”

For meditation: 2 Corinthians 13:14: what a mighty benediction!

Sermon no. 157

5 October (Preached 4 October 1857)

“Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel.” Isaiah 41:14

Suggested Further Reading: Psalm 8

Behold the heavens, the work of God’s fingers; behold the sun guided in his daily march; go ye forth at midnight, and behold the heavens, consider the stars and the moon; look upon these works of God’s hands, and if ye be men of sense and your souls are attuned to the high music of the spheres, ye will say, “What is man that thou art mindful of him, and the son of man that thou visitest him?” My God! When I survey the boundless fields of heaven, and see those ponderous orbs rolling therein—when I consider how vast are thy dominions—so wide that an angel’s wing might flap to all eternity and never reach a boundary—I marvel that thou shouldst look on insects so obscure as man. I have taken the microscope and seen the insect upon the leaf, and I have called him small. I will not call him so again; compared with me he is great, if I put myself into comparison with God. I am so little, that I shrink into nothingness when I behold the almightiness of Jehovah—so little, that the difference between the microscopic creature and man dwindles into nothing, when compared with the infinite chasm between God and man. Let the mind rove upon the great doctrines of the Godhead; consider the existence of God from before the foundations of the world; behold him who is, and was, and is to come, the Almighty; let the soul comprehend as much as it can of the Infinite, and grasp as much as possible of the Eternal, and I am sure if you have minds at all, they will shrink with awe. The tall archangel bows himself before his Master’s throne, and we shall cast ourselves into the lowest dust when we feel what base nothings, what insignificant specks we are, when compared with our all-adorable Creator.

For meditation: Nothing is too big for God (Proverbs 30:4); nothing is too small for God (Proverbs 30:24-28). What is man? Both weak and wicked (Proverbs 30:2,3,32). But God still cares (Proverbs 30:5).

Sermon no. 156

4 October (1857)

“And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.” Luke 18:13

Suggested Further Reading: 1 John 1:5-2:2

The Greek explains more to us than the English does; and the original word here might be translated—“God be propitiated to me a sinner.” There is in the Greek word a distinct reference to the doctrine of atonement. It is not the Unitarian’s prayer—“God be merciful to me;” it is more than that—it is the Christian’s prayer, “God be propitiated towards me, a sinner.” There is, I repeat it, a distinct appeal to the atonement and the mercy-seat in this short prayer. Friends, if we would come before God with our confessions we must take care that we plead the blood of Christ. There is no hope for a poor sinner apart from the cross of Jesus. We may cry, “God be merciful to me,” but the prayer can never be answered apart from the victim offered, the Lamb slain from before the foundation of the world. When thou hast thine eye upon the mercy-seat, take care to have thine eye upon the cross too. Remember that the cross is, after all, the mercy-seat; that mercy never was enthroned, until she hung upon the cross crowned with thorns. If thou wouldst find pardon, go to dark Gethsemane, and see thy Redeemer sweating blood in deep anguish. If thou wouldst have peace of conscience, go to Gabbatha, the pavement, and see thy Saviour’s back flooded with a stream of blood. If thou wouldst have the last best rest to thy conscience, go to Golgotha; see the murdered victim as he hangs upon the cross, with hands and feet and side all pierced, as every wound is gaping wide with misery extreme. There can be no hope for mercy apart from the victim offered—even Jesus Christ the Son of God. Oh, come; let us one and all approach the mercy-seat, and plead the blood.

For meditation: Confession of sins is a totally useless practice unless we go straight to God, the only one who can forgive us, pleading Christ crucified, the only valid reason for us to be forgiven. But when we come in God’s way, we can come to him confidently (Hebrews 10:19-22).

Sermon no. 216

3 October (1858)

“The blood of the everlasting covenant.” Hebrews 13:20

Suggested Further Reading: Hebrews 9:15-26

With regard to Christ, his precious blood shed in Gethsemane, in Gabbatha and Golgotha, is the fulfilment of the covenant. By this blood sin is cancelled; by Jesus’ agonies justice is satisfied; by his death the law is honoured; and by that precious blood in all its mediatorial efficacy, and in all its cleansing power, Christ fulfils all that he stipulated to do on behalf of his people towards God. Oh, believer, look to the blood of Christ, and remember that there is Christ’s part of the covenant carried out. And now, there remains nothing to be fulfilled but God’s part, there is nothing for thee to do; Jesus has done it all; there is nothing for free will to supply; Christ has done everything that God can demand. The blood is the fulfilment of the debtor’s side of the covenant, and now God becomes bound by his own solemn oath to show grace and mercy to all whom Christ has redeemed by his blood. With regard to the blood in another respect, it is to God the Father the bond of the covenant. When I see Christ dying on the cross, I see the everlasting God from that time, if I may use the term of him who ever must be free, bound by his own oath and covenant to carry out every stipulation. Does the covenant say, “A new heart will I give you, and a right spirit will I put within you?” It must be done, for Jesus died, and Jesus’ death is the seal of the covenant. Does it say, “I will sprinkle pure water upon you and you shall be clean; from all your iniquities will I cleanse you?” Then it must be done, for Christ has fulfilled his part.

For meditation: The very character of God doubles the reliability of his purposes and promises (Hebrews 6:13-18).

Sermon no. 277

2 October (1859)

“This do in remembrance of me.” 1 Corinthians 11:24

Suggested Further Reading: Luke 22:14-20

Our Saviour was wiser than all our teachers, and his remembrancers are true and real aids to memory. His love tokens have an unmistakable language, and they sweetly win our attention. Behold the whole mystery of the Lord’s table. It is bread and wine which are lively emblems of the body and blood of Jesus. The power to excite remembrance consists in the appeal thus made to the senses. Here the eye, the hand, the mouth find joyful work. The bread is tasted, and entering within, works upon the sense of taste, which is one of the most powerful. The wine is sipped—the act is palpable; we know that we are drinking, and thus the senses, which are usually clogs to the soul, become wings to lift the mind in contemplation. Again, much of the influence of this ordinance is found in its simplicity. How beautifully simple the ceremony is—bread broken and wine poured out. There is no calling that thing a chalice, that thing a paten, and that a host. Here is nothing to burden the memory—here is the simple bread and wine. He must have no memory at all who cannot remember that he has eaten bread, and that he has been drinking wine. Note again, the deep relevance of these signs—how full they are of meaning. Bread broken—so was your Saviour broken. Bread to be eaten—so his flesh is meat indeed. Wine poured out, the pressed juice of the grape—so was your Saviour crushed under the foot of divine justice: his blood is your sweetest wine. Wine to cheer your heart—so does the blood of Jesus. Wine to strengthen and invigorate you—so does the blood of the mighty sacrifice.

For meditation: We forget him when we absent ourselves from his table without good cause; we forget him when we attend the Communion Service as an optional add-on. “Remember Jesus Christ” (2 Timothy 2:8).

Sermon no. 2

1 October (Preached 7 January 1855)

“O thou whom my soul loveth.” Solomon’s Song 1:7

Suggested Further Reading: Psalm 103

The Christian, if he had no Christ to love, must die, for his heart has become Christ’s. And so if Christ were gone, love could not be; then his heart would be gone too, and a man without a heart is dead. The heart, is it not the vital principle of the body? And love, is it not the vital principle of the soul? Yet there are some who profess to love the Master, but only walk with him by fits, and then go abroad like Dinah into the tents of the Shechemites. Oh, take heed, ye professors, who seek to have two husbands; my Master will never be a part-husband. He is not such a one as to have half of your heart. My Master, though he be full of compassion and very tender, hath too noble a spirit to allow himself to be half-proprietor of any kingdom. Canute, the Danish king, might divide England with Edmund the Ironside, because he could not win the whole country, but my Lord will have every inch of thee, or none. He will reign in thee from one end of the isle of man to the other, or else he will not put a foot upon the soil of thy heart. He was never part-proprietor in a heart, and he will not stoop to such a thing now. What saith the old Puritan? “A heart is so little a thing, that it is scarce enough for a sparrow’s breakfast, and ye say it be too great a thing for Christ to have it all.” No, give him the whole. It is but little when thou weighest his merit, and very small when measured with his loveliness. Give him all. Let thy united heart, thy undivided affection be constantly, every hour, given up to him.

For meditation: The members of the Godhead are the only joint-owners of the Christian. May God teach us his way—that our hearts may be united and wholly for him (Psalm 86:11-12).

Sermon no. 338

30 September (1860)

“Nevertheless I have somewhat against thee, because thou hast left thy first love.” Revelation 2:4

Suggested Further Reading: John 15:9-14

There are some people who always live upon what they have been. I speak very plainly now. There is a brother in this church who may take it to himself; I hope he will. It is not very many years ago since he said to me, when I asked him why he did not do something—“Well, I have done my share; I used to do this, and I have done the other; I have done so and so.” Oh, may the Lord deliver him, and all of us, from living on “has beens!” It will never do to say we have done a thing. Suppose, for a solitary moment, the world should say, “I have turned round; I will stand still.” Let the sea say, “I have been ebbing and flowing these many years; I will ebb and flow no more.” Let the sun say, “I have been shining, and I have been rising and setting for many days; I have done this enough to earn me a goodly name; I will stand still;” and let the moon wrap herself up in veils of darkness, and say, “I have illuminated many a night, and I have lighted many a weary traveller across the moors; I will shut up my lamp and be dark for ever.” Brethren, when you and I cease to labour, let us cease to live. God has no intention to let us live a useless life. But mark this; when we leave our first works, there is no question about our having lost our first love; that is sure. If there be strength remaining, if there be still power mentally and physically, if we cease from our office, if we abstain from our labours, there is no solution of this question which an honest conscience will accept, except this, “Thou hast lost thy first love, and, therefore, thou hast neglected thy first works.”

For meditation: Past love is no substitute for present expressions of it (Philemon: 5-7,20). Present work is no guarantee that love cannot be lost in the future (Philemon: 24; 2 Timothy 4:10).

Sermon no. 217

29 September (Preached 26 September 1858)

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life.” John 3:14,15

Suggested Further Reading: John 12:20-36

Let each of us who are called to the solemn work of the ministry remember, that we are not called to lift up doctrine, or church governments, or particular denominations; our business is to lift up Christ Jesus and to preach him fully. There may be times when church government is to be discussed, and peculiar doctrines are to be vindicated. God forbid that we should silence any part of truth: but the main work of the ministry—its every day work—is just exhibiting Christ, and crying out to sinners, “Believe, believe, believe on him who is the Lamb of God that taketh away the sins of the world.” And let it be remembered, that if the minister preaches Christ plainly, that is all he has to do; if with affection and prayer he preaches Christ fully, if there were never a soul saved—which I believe would be impossible—he would have done his work, and his Master would say, “Well done.” I have gone away from this hall, after preaching upon various doctrines, and though many have complimented me, foolishly, I have said to myself, “I can but groan that I had such a subject at all.” And at another time, when I have been faltering in my delivery, and committed a thousand blunders in my speech, I have gone away as happy as a prince, because I have said, “I did preach Christ.” There was enough for sinners to be saved by; and if all the papers in the world should abuse me, and all the men in the world should say ‘cry him down’; he will still live and still breathe as long as he feels in himself, “I have preached to sinners, and Christ has been preached to them, so as they could understand and lay hold on him and be saved.”

For meditation: “We would see Jesus” (John 12:21) is not just something to say to the preacher, but something to pray for the preacher (Colossians 4:3,4).

Sermon no. 153

27 September (1857)