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fully reveal what it is. There is the utter darkness; there is the lake of fire; there is the furnace of Almighty wrath; there are weeping, wailing, and gnashing of teeth; there the worm does not die, and the fire is never quenched. Who among us can dwell with devouring fire? who among us can inhabit everlasting burnings?

Unutterable truth, he that "believeth shall be saved, and he that believeth not shall be damned!" Both parts of this great alternative are equally true. The Bible furnishes the same evidence that unbelievers will be damned, as that believers will be saved. The promise and the threatening, in the text, were uttered by the same lips, and will both be fulfilled by the same Almighty power. Believers, when they die, go to heaven; unbelievers, when they die, go to hell. In. heaven there is "an house not made with hands, a building of God," a holy and immortal Paradise. And there is a hell, deep and large, a world of everlasting gloom and terrors, where suffering is but the earnest of suffering, sighing the prelude to sighing that shall never

end.

One of these worlds, beloved friends, will be your everlasting dwelling-place. There is no middle state, because there is no middle character between believing and rejecting the Gospel. There is no neutrality in thé business of religion. You must be either the friend of God, or his enemy; you must either believe the Gospel, and be saved, or refuse to believe it, and be lost. matter what else you do, if you do not believe the Gospel, you must perish. You may not be so bad as thousands of others; but if you reject this salvation, this is enough to condemn you. There is a great dif

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ference between those who receive the truth of the Gospel in the love of it, and those who reject it. It will be an everlasting difference; nothing but heaven and hell will ever show how great the difference is.

In view of these things, and in the name of the ascended Saviour, we make you the offer of this salvation. We call to you to accept it for yourselves. It is yours now only in offer; it will become actually yours in possession, when you have laid hold upon it by faith. You may have it for the taking. One and all of you, shall have it for the taking; and it is because you do not choose to take it, if it do not indeed belong to you. You are welcome to it, much and long as you may have trodden it under your feet. All its treasures are open to you; and you may come even now and receive its pardon and its holiness, and share in all the spoils that have been won by the Captain of this salvation.

Away then with this indifference, this doubt, this delay, these excuses; and come, take the water of life freely. It is but one point you are called on to decide, and that is to take or refuse-to believe and be saved, or to disbelieve and be damned! This is the issue; it is not of our forming, but God's; it is to the decision of this single question that you are shut up, and on that decision hangs your eternity.

What shall your decision be? Believe and be saved, or disbelieve and be damned-which will you choose? Will you be so foolish, and prove yourself so wicked, so desperately wicked, as to reject these offers of mercy? Can you abide the consequences of such a decision? Have you made up your mind to them, and for them? Is your love of sinning so strong, that there is a voice within you that says, "I have loved idols,

and after idols I will go," be the consequences what they may? Come death, come hell, come what may, one thing I will never do, and that is, give up my sins and return to God through Jesus Christ.

Ah, my bold hearer, is it this that you have come to? Will you contend with God? Can thine heart endure, and can thine hands be strong, in the day when he shall deal with thee? Foolish men, when will ye be wise! There is a better destiny for you than this hopeless, this ruinous conflict, with your Maker. Come, sinner, to him who came to seek and save that which was lost. He will not cast you out, bold, and desperate, and hopeless a sinner as you may have been. He will pity, he will pardon, he will save. He will care for you when the mountains shake, and the waters roar and are troubled. When earth and sea, in mingled burning, are consumed over your head, he will think of you, and raise you up at the Last Day.

SERMON VIII.

FEAR RELIEVED BY TRUST IN GOD.

PSALM lxvi. 3. At what time I am afraid, I will trust in thee.

FEAR is that dread and horror of mind which arises from the apprehension of danger. It is often attended with anxiety and solicitude; and sometimes with a dejection and melancholy which unfit men for those duties which seasons of danger demand.

A man may not be chargeable with superstition, merely because he has many painful remembrances of the past, or some melancholy forebodings of the future. They are not phantoms of horror, which make a wise man anxious for his personal safety. Idle fears outweigh the sober judgment, tyrannize over the imagination, and beset the path of life with evils which do not exist. They are real evils, which are to be feared; and one of the great preservatives from them, is to be afraid of them. Yet such fears are ever among the great disturbers of human tranquillity; and though there is no perfect security from them, it is a question of interest, if they may not be alleviated and relieved.

In answer to this question, we have the experience of one who had been familiar with the dangers of the camp, and the field of battle, and the still more formidable dangers of the throne. He was a man of sober reflection and great firmness; too active and resolute,

ever to be panic-struck, or impressed with false terrors; yet too wide awake to the dangers to which he was exposed, not to have sought a timely and effective relief even from fear. He was, moreover, under the guidance of the Spirit of God; and the truth he utters in the text is therefore one of those universal truths, which are alike adapted to all men, in all employments, and in all ages of the world. The answer he gives to this question is, "At what time I am afraid, I will trust in thee. His fears were alleviated by his trust in God. Peace instead of perturbation, safety instead of danger, strength, confidence, and courage, instead of weakness, suspicion, and fear, were, with this holy man, the result of trusting in God.

I. Let us direct our thoughts, in the first place, to the constituent elements of this state of mind, and show what it is to trust in God.

There are natural elements of character which render men fearless. There are also employments and habits of life in which some persons are so accustomed to danger, that they scarcely know the strong emotions of fear. High stimulus and strong internal excitement often make men courageous. Anger, and revenge, and the absorbing love of gold, not unfrequently so engross the mind, that it is heedless of danger, and rushes upon it as the horse rusheth into the battle, or the reckless soldier faces the mouth of the cannon. A keen sensitiveness to reproach, or a chivalric pride, or a morbid and false sense of honor, lead some to court scenes of langer, and with a fool-hardy bravado, expose and throw away human life; when true courage would have been fearless of the obloquy, and a stainless honor

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