Envy not those who have all their good things in the present life. Let others prefer their ease, and refuse to deny themselves or to make sacrifices for Christ's sake ; but if you are found faithful and endure to the end you shall be saved! If you would wear the crown forever, you must cheerfully, for a brief season, bear the cross.

And to all those who would share this blessedness, let me say in conclusion, that it is freely offered to every one of you, on the simple conditions that you repent of your sins and believe on the Lord Jesus Christ,--your compliance with which will be evinced by devotion to his service in a life of faith, and prayer, and good works. And whatever hindrances or trials you may experience in the Christian life, you shall know at last. "That the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."

It is not necessary for me to go into any very particular detail of the circumstances in which this question was put to the Israelites. Suffice it to say, that the people were divided into two parties. On the one side, were the worshippers of the golden calf, engaged in offering burnt offerings and peace offerings, and sitting down to eat and drink; and rising up to play, while on the other, were those who continued faithful to the living and true God. Of these two classes the abettors of idolatry were most open and bold, as well as most numerous. As Moses and Joshua came down from the mount, and saw the calf and the dancing, and heard the shouts of the excited multitude, they could be at no loss whatever to determine on which side a vast majority of the people was to be found. So loud and zealous were they as to settle the point at once. But, sad to say, those on the Lord's side appeared far less firm and cordial. For a while they seem indeed to have been borne down by the tide of popular enthusiasm, and it required the well-known voice of their leader and lawgiver, lifted up at the gates of the camp, to recall them to a sense of duty and responsibility.

This was the juncture at which the solemn quéry was made, "Who is on the Lord's side?" No question could have been more arousing. It must have sent dismay and trepidation into the bosom of the whole host of idolators, while at the same time it so

filled with courage the hearts of God's true worshippers that three thousand men immediately stepped forth, sword in hand, ready to avenge the quarrel of his covenant. Indecision was at an end. Well may we pause and contemplate the scene which this instructive portion of the word of God reveals. Did we not know that the human "heart is deceitful above all things and desperately wicked," we could hardly believe that so wide-spread a defection, at such a time, was at all possible. Mount Sinai was in full sight, its thunderings and lightnings had scarcely ceased, and the appalling darkness still lingered on its summit, when the people made a golden calf and said, "These be thy gods, O Israel, which have brought thee up out of the land of Egypt." Depravity like this seems almost incredible. It constitutes a dreadful page in the history of a stiff-necked and rebellious people.

Such is a brief outline of the case, as given by the inspired writer. But, my brethren, it is with the solemn and momentous question itself, rather than with the events connected with it, that we, as individuals and as a congregation, are chiefly concerned. What we need to know, above everything else is, whether our hearts are right with God. Let me then take the place of Moses, and ask, "Who is on the Lord's side?" This language implies that there are but two sides which can possibly be taken, that every one may ascertain on which of these sides he is, and that all ought to be on the Lord's side. Give me your serious and prayerful attention, while I present each of these points.

I. There are but two sides that can possibly be taken.

Were

Here is a classification of the most simple kind, including the almost endless varieties of the human family, and giving to all their appropriate place. It is one which prevails every where. We find it entering the church and arranging our public assemblies, coming into the neighborhood and dividing the families that live there, and descending to the domestic circle to separate the dwellers under the same roof. Each individual goes, by the operation of this rule, to his own company. All other distinctions of character and position are merged into these two. some messenger from the skies to appear among us to-day, with the gift of discerning spirits, and pass along among the occupants of these pews, he would find every man, woman and child, either on the Lord's side or on the side of the world. The very division which appeared at the foot of the burning mountain, exists here. Though not literally and ostensibly separated, there is a real separation. We meet in the same place, sing the same songs, join in the same prayers, and listen to the same sermons, but it is to be feared we are not all on the side of God and truth. No such thing as a third class can exist. How explicit is the language, all that are not for Christ are against him, and such as

gather not with him, scatter abroad. There is a side which is emphatically called the Lord's side, including all of every age and name, who have chosen "the good part, never to be taken from them;" and besides this there can be but one other side, embracing those of an opposite character. The matter is too plain to need much elucidation. No voice is heard, as in the desert of Sinai, summoning together such as worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, but there is a line drawn, and all are on one side or the other. The world is divided, and this congregation is divided, and many of our families are divided into two distinct classes. Every man, young or old, high or low, learned or ignorant, rich or poor, bond or free, has his place in God's account, either as a believer or an unbeliever, a saint or a sinner, a friend or an enemy. It is so now, it will be so forever.

Shades of difference may exist among such as belong to each of these great divisions. All true Christians do not see with precisely the same eyes, and owing to peculiarities of education and taste, they cannot all wear the same badge, or sit down comfortably at the same communion table. Nor do all the genuine disciples of the Saviour equal each other in earnest and cordial devotion to his cause. Some follow him afar off. These distinctions too, are found among men in whose hearts the love of God has never been shed abroad by the Holy Ghost. Every aspect of religious opinion may be met with here, from the lowest skepticism to the highest speculative orthodoxy, and every grade of conduct from open profligacy to decent and respectable morality. But this by no means proves that there are more than two sides.

Right reason, if suffered to speak out, will teach us thus much. It seems impossible to conceive of men as ranged in any other groups than as reconciled to God or unreconciled, walking in darkness, or children of the light, justified or condemned, in the road to heaven or hell. This is the only vital distinction which the mind can possibly make. There is no neutral position, no blending of parties, no middle class, no state of indifference, none that belong, in fact, neither to one side or the other. The very idea is absurd. Every man on earth is converted or not converted, is an heir of glory or an heir of perdition, and will ultimately receive a crown that fadeth not away, or be consigned to the abodes of despair. Awful as is the statement, it must be made. We should prove recreant to our high trust, and but daub with untempered mortar, to be any less explicit.

In the achievement of our country's independence, sides were taken, and taken necessarily. Some were bolder and heartier for liberty than others, and were ready to do more and venture more, but no one in those times which tried men's souls, deemed that actual indifference was possible. Pretended friends there were, and inactive foes, but every mind had its preference, and was

really for resisting or yielding, for independence or submission, for Congress or King. Multitudes did indeed refuse to declare themselves. It was their aim so to steer along between the two contending interests, as not utterly to break with either, and be ready to take advantage of the result, let the scale turn which way it might. But the thing was difficult then, and it is impracticable now. In a business where, not the words nor the professions are mainly concerned, but the heart, it is absolutely impos

sible to be non-committal.

How do the Scriptures represent this matter? Here we learn that, originally, and as men come into the world, they are all on the wrong side, and there they continue until some are translated from the kingdom of Satan into the kingdom of God's dear Son. Now, a new interest is set up. A church not of the world, but gathered out of the world, and leaving the world behind, necessitates the existence of two classes; to the one or the other of which every son and daughter of Adam must belong. No third company is known or spoken of from Genesis to Revelation. The distinction at this very moment is as real, though not so palpable, as it will be, when the Lord Jesus Christ comes to separate between the righteous and the wicked, as a shepherd divideth his sheep from the goats. There are those, we admit, who halt between two opinions. Not a few are almost persuaded to be Christians. A mixed multitude may generally be seen hanging upon the skirts of the camp. Some too are disciples secretly for fear of the world. A sense of unworthiness keeps them away from the Lord's table. Never can they acquire courage enough to be decided. But all this does not prove that there are more than two sides. The early Prophets were surrounded by those who heard and those who forbore to hear. Christ preached to such as listened gladly and such as were.filled with indignation. The Apostles found in the same audience, believers and despisers of the great salvation. No third side is spoken of.

Let these remarks reach where they may, and dissever whom they may, make them we must. The marts of trade bring multitudes together in close and frequent contact, and thousands are united by the civilities and courtesies of life, who, nevertheless, are on entirely different sides. Children nursed on the same lap and baptized at the same altar, are often very opposite in feeling and character. Nay, more, it is no strange thing to find that those who are allied together by the strong and tender bonds of conjugal affection, are walking in totally distinct paths, and are going to totally distinct worlds. There are but two sides, and every human being is on one side or the other. If one company be small compared with the other, if Elijah alone has to confront a multitude of false prophets, if only seven thousand can be found in all Israel that have not bowed the knee to the image of Baal, and if but few walk in the narrow path, while many throng the