the margin of a precipice, at the foot of which a lake of fire rolls waves of fury. Think not the preacher severe, who has faithfully pointed out your danger. He would be well content to bear your momentary displeasure, if he may but be an instrument to save your soul. Oh, let not the impression of this sermon die from your memory, before you have gone humbly on your knees before God, and confessed the sin and guilt, with which your conscience now stands charged. Then humbly seek reconciliation with God, through the atoning blood and righteousness of his Son, Jesus Christ. Have you so gone long ago? Then go again; renew your humiliation, again express faith, realize new joy and peace in believing. Does one still cavil and object? Let others exhort and pray for that soul in danger. Does that soul still linger? Oh, be as the good angels to Lot, to lay hold upon his hand, and hasten him out of Sodom. Flee, sinner, for thy life! convince that soul of sin! Holy Spirit, Redeemer of the world, have mercy upon that miserable sinner! Father of mercies, have pity upon every one of us, thy once prodigal and rebellious children! Save thou the soul in danger! SERMON II. TING. THE SOUL REPENTING. JOB XLII. 5, 6. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes. SUCH was of old the language of a soul repenting. And this, you remember, was proposed as the second point of observation in which we would contemplate the soul. In the Introductory Lecture I had to show the soul in danger, both by nature and practice. You have now had a brief interval for reflection, self-examination, prayer, and the study of your Bible. Have you mastered the former subject, learned well the humbling lesson, become thoroughly convinced that yours has been the soul in danger? Then, be not discouraged. To take one step well in religion paves the way for a second, and that for a third; and every advancing step is a step farther from danger, and nearer to heaven. Be not afraid of our present topic. Its title, The soul repenting, may wear a forbidding aspect; but, enter cordially and experimentally into its meaning, and, I think, you will find that there is a sweetness in true repentance, a pleasure in godly sorrow, a far purer satisfaction in weeping for sin, than ever was found in committing it. But, in order to enter aright into such a subject, we must have the grace of God the Holy Spirit in our hearts. It was easy enough, without him, to have the soul in danger. It is impossible, without him, to have the soul repenting. Pray, then, for his grace. I pause, that every one may waft an ejaculation to the throne of grace, for the effectual blessing and inward presence of the Lord and Giver of spiritual life. In describing the soul repenting, I would follow the order suggested by our text. "I have heard of thee by the hearing of the ear :”—that describes many a soul which has not yet exercised a repenting spirit. "But now mine eye seeth thee:"-there is the humbling view which alone produces true repentance. Wherefore I abhor myself, and repent in dust and ashes:"-there is the soul, in the full exercise of repentance, loathing itself with the deepest self-abasement. "I have heard of thee by the hearing of the ear :”—that describes many a soul while a stranger to true repentance. Job had heard of God long before. We know indeed but little of his early history. The very time at which he lived is matter of uncertainty. There is every reason to think that he lived before Moses, in the patriarchal times. His own history and character furnish abundant proofs, that he must have heard much and often of God by the hearing of the ear. We find that he feared God, and eschewed evil; that |