Falling into the Hands of the Living God!

Part 12

Matthew Mead, 1629-1699

"It is a terrifying thing to fall into the hands of the living God!" Hebrews 10:31

In the previous chapters, I have showed you:

   1. In what sense God is the living God.

   2. The notion of falling into God's hands.

   3. That it is a fearful thing to fall into God's hands.

   4. To whom it is such a fearful thing.

   5. The reason why it is a fearful thing to fall into God's hands.

   6. That which now remains, is to make some APPLICATIONS of these truths.
 

I. My first application shall be for information in several inferences.

1. If it is such a terrifying thing to fall into the hands of the living God, then I infer: how great is the evil and mischief of sin! What a cursed nature sin it! There is nothing more that reveals it, than saying that sin is against the living God. An eternal being is affronted and provoked by it. The greater the object—the viler the injury that is done against it. The dignity of the object, aggravates the offence. To defame a common person is a small offense—but to defame a King is treason. How horrid a thing, then, must it be to defame the living God! Now, sin dishonors and degrades him. Many things set out the evil of sin, as the mischief it does to ourselves, our neighbors, and families, and the nation. It ruins our bodies, as well as our souls. But nothing reveals the monstrous evil and ugliness of sin like this: it is against the living God.

(1). Sin is a violation of his law. "Whoever sins, transgresses the law," (1 John 3:4). And whose law is it, but the law of the living God? Sin condemns his authority, slights his dominion, and denies his sovereignty! "Who is the Lord, that I should obey him?" said Pharaoh. So every sinner says this, "Let us break his bands asunder, and cast his cords from us." We hold it to be a great evil to break the laws of a king. What is it then to break the laws of the living God?

(2). Sin is a dishonoring of God. "You are so proud of knowing the law, but you dishonor God by breaking it!" (Romans 2:23). This lays his glory in the dust, puts a contempt on every attribute, and degrades him in all his excellencies. Therefore, the Holy Spirit gives certain names to sin.

He calls sin unrighteousness, because it dishonors God's righteousness and justice.

Sin is called folly, because it despises the wisdom of God.

Sin is called unthankfulness, because it puts a slight upon his grace and love.

Sin is called a lie, because it affronts the truth of God.

Sin is called filthiness, because it is a disparagement to his holiness.

(3). Sin is an invading of the life of God, as far as the nature of a finite act can reach. Not that God can die. The reason that anything decays, is either its own native weakness, or a superior power in something contrary to it. Now there is no weakness in the nature of God that can introduce any corruption, nor can he be overpowered by something else. A weaker being cannot hurt him—and a stronger being cannot exist. Therefore, sin cannot effectually and really invade the life of God, but it has that in its nature, which would do it. There is a tendency in everyone to invade the being of God, and deprive him of his immortality. Therefore it is, as Aquinas says, "All sin strikes at the very being and life of God." What a cursed thing is sin! Fools make a mock of it, as if it were nothing—but if ever the Lord opened our eyes to see the opposition and injuriousness of it to the living God, it will make our souls tremble at it!

2. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: how dreadful is the sinner's case who dies in sin without repentance and a saving interest in Christ! The dread of his case appears in that he falls into the hands of the living God. Do but consider a few things that will make it appear to be so:

(1.) This living God is privy to all the sins that you have ever committed:
great or little sins,
open or secret sins,
sins of thought, word, and deed,
sins in the light or in the dark.

The living God is privy to all your unbelief, pride, worldliness, drunkenness, adultery, swearing, lying, envying, unjust dealing, atheism and blasphemy. He knows your . . .
unprofitableness under the means of grace,
incorrigibleness under the rod,
sins of omission and commission,
personal and relative sins.

They are all open to the eyes of God. "There is no darkness or shadow of death where the workers of iniquity can hide themselves." O! how many sins are there we are ashamed to commit before a mere man—and yet are not ashamed of them before the living God! "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account!" (Hebrews 4:13)

(2.) This living God will call you to account for all your sins—for every sin. He who now lives to make intercession for lost sinners in the day of grace—lives to make inquisition for sin in the day of judgment. The language of the Apostle is true. "For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad." (2 Corinthians 5:10).

(3.) As soon as ever you leave this world, you immediately fall into the hands of the living God! There is no sleeping of the soul in the grave. It is turned out naked from the world, stripped of all its comforts here, and so goes naked into the presence of the living God. Now the unrepentant sinner must deal with God in a way of His wrath and vengeance.

(4.) This living God will punish sin forever. And since he lives forever—the lost sinners Hell must be forever. It is the living God who kindles the flame in the sinner's soul that must never die. There is great reason why the sinner's Hell should be eternal. Every sin is against the life of God, which is an eternal life. Therefore, there is an eternal guilt in sin which he must suffer under into eternity. As long as God lives, the sinner shall live to be miserable. It is a terrifying thing to fall into the hands of a just God who cannot cease to be just—or he would cease to be God. His justice obliges him to avenge every sin done against him.

As it is the believer's happiness that they have one who ever lives to make intercession for them—so this is the sinner's misery, that God lives forever to avenge himself on them. His life runs through all his attributes. His power, his wrath, his justice are so dreadful—because it is the wrath of the living God. Therefore, it must be a fearful thing. Nothing aggravates the terror of judgment like it. Indeed, it is a terrifying thing to fall into the hands of the living God.

3. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: that the sinner's misery is eternal. After we have spent a few days here on earth, we must go into an eternal condition which shall never change nor end. The body for the present goes to the grave—but the soul returns to God. That is, the soul is placed into its everlasting state—either for happiness or misery. The sinner's Hell is as eternal as the believer's Heaven. There is no end of the sinner's suffering under the wrath of God. It is a death that never dies—and an end that never shall have an end.

4. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: that the soul of man is immortal, and shall abide forever. It does not have an immortality in its own nature absolutely so. "God alone has immortality," (1 Timothy 6:16). But the soul has a derived dependent immortality from the pleasure of God. How else could it be fitted for an everlasting state?

God has made promises of everlasting mercy to be the believer's God for eternity, to bestow an endless blessing on them, to give them eternal life and the like. Now if the things promised are everlasting—then the soul must live everlastingly, or else the promises of God are in vain and delusive. How shall they be fulfilled—unless the soul abides forever on whom they are to be settled? How can God be my God forever—unless I live forever to enjoy him?

And, on the other hand, there are in the Scriptures many threatenings of eternal misery after this life against lost sinners. Such as, "If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to Hell, into the fire that shall never be quenched—where their worm does not die, and the fire is not quenched." (Mark 9:43-44). "This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power!" (2 Thessalonians 1:7-9)

Now how can the sinner feel an everlasting destruction—if he does not have an everlasting duration? Or, how can it be said their worm never dies—if their soul dies? If the being of the soul has an end—then the punishment must have an end; therefore the soul must be immortal. It falls into the hands of the living God—and so long as God lives, the soul shall not die, and therefore there is no end of their sufferings.

5. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: that it is no ground for security, that God at present delays and defers the execution of his vengeance. God has great reasons for this—to glorify his patience. All God's attributes shall be glorified. In the eternal world, patience is an attribute which receives no glory. There is no room for the exercise of God's patience in the eternal state, therefore God will glorify it here. And now lost sinners abuse it by security and presumption—therefore lost sinners slight his threatenings and despise his judgments, and so harden themselves in sin, just because their sentence is not speedily executed. Therefore, the hearts of the sons of men, "are fully set in them to do evil."

The great execution of wrath is reserved for another state, for the eternal world. It is called: the "wrath to come." The great manifestation of his mercy and justice is reserved for that time. He shall show the riches of his mercy, in the vessels of mercy prepared for glory—and the greatness of his wrath, in the vessels of wrath fitted for destruction.

6. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: why should any murmur or repine at the prosperity of wicked men here on earth, as if the proceedings of God were unequal? Yet, this is too common. "You have said it is vain to serve God, and what profit it is that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? and now we call the proud happy; yes, they that work wickedness are set up; yes, they that tempt God are even delivered," (Malachi 3:14-15). This was David's stumbling-block in Psalm 73:3, "I was envious at the arrogant when I saw the prosperity of the wicked." This is to judge the wicked man before his final end. "When I tried to understand all this, it was oppressive to me—until I entered the sanctuary of God; then I understood their final destiny!" Psalm 73:16-17

What, though the corn in the field hangs down its head, and the weeds overtop it—stay but until the harvest, and then you will quickly see the outcome. You will see which is for the garner—and which for the fire!

7. Seeing that it is such a terrifying thing to fall into the hands of the living God, then I infer: how should the ministers of the Gospel put forth all diligence and faithfulness for the saving of lost sinners! How did the sense of this awaken the blessed Paul in his work! "In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction!" (2 Timothy 4:1-3).

Why with great patience? Because, those who deal most plainly and faithfully with souls, are usually most hated. But it is better to provoke their wrath, than to be guilty of their blood. There is no guilt like the guilt of the blood of souls. We should not think much of the expense of our breath—for that for which Christ was at the expense of his blood. Shall Christ spend his life to redeem souls—and shall not we spend our pains to save them? Surely it is a sad judgment to a people when such ministers are set over them, who neither understand the worth of their own souls, nor of those who hear them.
 

II. The second application is by way of TERROR, for this text must necessarily be a matter of terror to all impenitent sinners. How dreadful will it be when this living God takes up the controversy between him and those in his own hand.

You hold ministers to be severe, and rigid, and censorious now in preaching such terrible things—though it is your mercy that God speaks to you by man. What then will you do when God shall deal with you immediately by himself? O! how dreadful will every sinner's case be in that day! Nothing makes a man's case so miserable, as when he must have to deal with an everlasting God in a day of wrath!

His justice is everlasting justice, and will not let you go until you have paid all.

His power is everlasting power, and there is none that can deliver out of his hand.

And is it not a fearful thing, especially if you consider there shall be wrath without pity, and misery without mercy. Therefore, to fall into the hands of the living God is the greatest of all judgments.

Some say that annihilation is a worse evil than the greatest suffering and torments. But (as Christ says in another case,) "They err not knowing the Scriptures, nor the power of God." You read of those who "called to the rocks and mountains to fall upon them, and hide them from the wrath of the Lamb!"—and of those who "seek for death and cannot find it." Then there is something worse than annihilation.

What a favor would the damned account it, to be forever annihilated! What our Lord says of the son of perdition, we may say of all such, "It had been good for them if they had never been born!" For a man to be made a rational creature, and as such the subject of God's vengeance and wrath forever—surely as Solomon says, "a stillborn child is better off than he."

This text is like the hand-writing on the wall, that may well make every impenitent soul to tremble. There is such a day coming when God will say to the sinner" Stand forth and answer to your charge! What can you say for your pride, your drunkenness, impurity, and the like? These sins you have been warned of, but you persisted in your wickedness with a brow of brass, and a heart of stone. You have refused the offers of salvation. What can you say, that the sentence of eternal damnation should not pass on you? Will not every sinner be found speechless in that day?

O! that knowing the terrors of the Lord, you would be persuaded to flee from the wrath to come.

As the Lord has seconded his word by a promise with an oath, that they might have strong consolation who fly for refuge to lay hold on the hope set before them—so he has confirmed the word of his threatening with an oath. "As surely as I live forever, when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me!" (Deuteronomy 32:40-41). And again, "I will never forget anything they have done!" (Amos 8:7).

O! how great is the stupidity of man, who will not believe the word of God, nor tremble at the threatenings of God. It is this sottish stupidity which feeds the atheism in the heart, into this sad presumption—that the Lord will not do good, neither will he do evil to his enemies. I would say with the Apostle in 2 Peter 2:3, "Though they sleep—yet their damnation never slumbers." You may mock, but, "God will not be mocked—for what a man sows, that also shall he reap."
 

III. The third application is by way of TRIAL. I have showed you formerly, that though it is a terrifying thing to fall into the hands of the living God—yet it is not so to all. It is a desirable thing to those who believe in Christ, to fall into the hands of God—for they fall into the hands of mercy. What made Balaam wish that he might die the death of the righteous—but that there is a great deal of difference between the death of a righteous, and the death of a wicked man.

All die, but they do not all die in the same state. Believers die in the Lord, they die in faith—and that makes death a blessedness. Unbelievers die in their sins, so Christ says, "If you believe not, you shall die in your sins"—and that makes death accursed.

The truth is, we are in an age in which men are so hardened in sin, that no voice is loud enough to awaken them. However, I will do my duty and attempt to awaken them. Give me permission to ask you:

1. How do you receive this truth? Do you believe this word? The more clear and distinct the assent is, the more it conduces to a practical improvement of the truth. Do you believe that there is a day coming in which you will have to deal with God and be judged by him to your eternal state? If you do, then:

2. Do you seriously consider it and allow your thoughts to dwell on it? This is of great use to make truths practiced. Many have escaped Hell and wrath, by entertaining awakening thoughts about it. What is not in our thoughts, cannot be the object of our hopes or fear. That is the reason why so many are surprised by death and judgment. The day of the Lord comes on them unexpectedly, as a thief in the night—and this is for lack of due consideration.

He who considers a good is stirred up to seek for it—and he who considers an evil is moved with fear to avoid it. So, Noah being moved with fear, prepared an ark. This is a moral means which God has often blessed to spiritual purposes. This awakened Job, "What shall I do when God rises up? When he visits, what shall I answer him?" If we did but seriously consider the day of judgment, and the strict account we must give to our impartial judge—O! how would this quicken us to the use of means to prepare for that dreadful day!

3. Do you often call yourselves to account? What condition am I in? How is the state of my soul? The day of judgment will be as a man's state is—terrible or comfortable, as his state is good or bad. Therefore, I would now deal with every person here present, as a fallen, lost sinner—for such we are all by nature, born children of wrath. Ephesians 2:3, "We are by nature children of wrath, even as others."

I have this to say further from the authority of this truth: that all your souls which are amiss with God, when he comes and finds them in that state—so you will be undone eternally.

What is your state? Do you find a saving change worked in you, or not! Can you clearly see that you are pardoned and justified? What sense do you have of sin? Did you ever see its evil? If not, you are undone—for God will make you feel it in the next world! If you have felt sin—did you ever fly to Christ for refuge? Have you have taken Christ for your Lord, as well as your Savior—by taking up his yoke and giving up yourselves to obedience to his will? If so, then your pardon is sure and your state safe.
 

IV. I have now come to EXHORTATION. If it is such a terrifying thing to fall into the hands of the living God, then:

1. Labor to get an affecting sense of this solemn truth—that every unconverted sinner must fall into the hands of the living God to be judged and eternally condemned. O! that this Scripture truth were but seriously believed!

Most men's faith is but pretense, because it has so little effect on their lives. It is but cold speculation, an empty opinion—rather than a sound belief. And this proves it, because it produces so little fruit. O! did we sincerely believe this truth, what kind of people would we be!

How cautious are we in other cases, where there is danger! If a man suspected that his house would fall in, he would not stay in it. But we know that to abide in a natural state is the way to be eternally undone, and yet we continue in it. There is none of us but do know that sin is the most hurtful thing in the world to the soul, and that the wages of it is death—and yet we will venture on it to our ruin.

There are two things which, to a considering mind, are matter of astonishment:
  One is, that any man should reject the Christian religion, for it is so reasonable.
  The other is, that any man who embraces it, should live so contrary to it.

O! labor therefore to get an affecting sense of this solemn truth.

2. If it is such a terrifying thing to fall into the hands of the living God—then let us then be wise and labor to prevent it while we may. This is my end—to stir you up to prevent this evil. It must be prevented, or it will certainly be the lot of every sinner. If it is to be done, it must be done quickly. If we do not close with Christ now, tomorrow God may withdraw and we may never have a season of grace again! Consider:

(1). Is not your life continued for this end? Do you have the power of your own lives, to lengthen them as you please? Can you live as long as you will? You cannot think so, and if you own yourselves to live, and move, and have your being in God—then you should consider what God continues your life for. Is it to eat and drink and sleep? No, the great end of living is to escape the misery of an eternal lost state—and to close with Christ, and so to live forever.

(2). What are the Scriptures given out for, why has God revealed his will in his word? But to acquaint you with the state of your case Godward, and to show you what need you have of a Redeemer, and how sufficient a Savior he has provided, and how you are to close with him, and to submit to his precepts. This is the great end why God has given us his word.

(3). Consider that your day is a day of grace. Wherever the Gospel comes, it brings a day of grace with it—that is, not only overtures of grace and pardon made by it—but the working and striving of the Spirit of God goes along with it. Now, should not this be attended to, especially when it is designed by God in mercy to prevent the loss of immortal souls?

Don't you know that God will not always wait, and your day of grace may be ended before your life ends, and the Spirit of God may never strive with you anymore? O! how should this awaken us!

(4). Consider this: what is the outcome of dying unreconciled to God? You are by nature in an utter enmity against him, and he has made you offers of peace, and they have been slighted. Therefore, where will it end? It must end either in repentance and turning to God—or in eternal misery.

(5). Consider what you are to do for your souls. Are you to sit still in a state of enmity against God, and perish there? The patience of God waits—and will you not be thoughtful about your soul? It is a great point gained—when a man's thoughts are concerned about his soul, how he may avoid eternal vengeance.

Therefore, in order to the redressing of matters, and preventing the evil in the text, of falling into the hands of the living God, take these four rules:

1st. Seek and plead for reconciliation with God. There is no way to obtain it but by Jesus Christ. The arms of Christ are the only hiding place from the wrath of God. If you would not fall into the hands of the living God—you must fly into the arms of a dying Christ. There is no way to escape eternal misery, but by flying to Christ. How did Noah escape the flood, but by preparing an ark? And this is the ark we must be shut up in, if ever we will escape the deluge of God's wrath.

2nd. Labor to be deeply humbled under the sense of sin. That is the way to find mercy. God has told us that "fury is not in him." But that when briers and thorns set themselves in battle against him—he will go through them and burn them. Yet if any man will take hold of his strength to make peace with him, "he shall make peace."

3rd. You must see that your closing with Christ is right and according to Scripture rule. It must be such a close as includes a covenant—a taking, and a giving. There must be acceptance, and resignation. As you must receive Christ for yours, so you must be resigned to Christ to be his. This must be done, not merely as an effect of the fear of future vengeance—but a changed heart, and a renewed mind. Your whole transaction in this matter must proceed from a renewed nature, and a vital principle of grace.

4th. Plead earnestly with God for his Holy Spirit, for there can be no effectual work in the heart, where the Spirit of God is not the worker. There is no firm union between Christ and the soul, if the Spirit of God is not the firm uniting bond.

Take this living God for your portion and chief good. Consider here:

(1). What is offered to you. This living God offers himself to be your portion. This is the greatest good. He is more than Heaven is worth. He who is the great, the eternal Being, this eternal God—is offered to be your portion. There is no portion like this—none so full. There needs nothing else to make your happiness perfect. He is the Lord of life, the Lord of grace and of glory, the universal good.

There is no portion so durable as this. It is an everlasting portion. Can riches, relations, crowns, or kingdoms be compared to God? No, these will all fade and wither.

Therefore choose God now, that you may enjoy him forever. If you do not, then what will you do in a dying hour? To whom will you fly for comfort then? You think you can live without him—but can you die without him? It is he who must judge you to an unchangeable state of life or death. He will pass the sentence which will make you happy or miserable forever.

(2). Consider on what condition it may be had. It may be that you think that such a great good cannot be had so easily. I tell you, the terms are so good as nothing can be cheaper. God requires nothing of you, but that you will heartily receive him. O! how free is the grace of God! How bounteous and real are his offers!

He does not say: If you will remove mountains, or divide the sea, or create a world—then I will be your God. Or, if you will satisfy my justice, do what the law requires, and merit my love—then I will be your God. All that God desires is that he may be received and owned. Can you deny such a reasonable service as this? If God has bid you to do the greatest things imaginable—would you have not done them if they were in your power to do them? How much more when God says, "Look to me to be saved; turn to me and live; believe in me and you shall never die. Take me for your God—and I will be your God forever!"

(3). Consider God's end in all this. Why would he be your portion and your God? Does God have any need of you? Is it any happiness to him? No, for God can be no more perfect than he is. It is your eternal good which God designs in all this. It is your good and eternal advantage which God aims at—that you may escape Hell and wrath, and secure blessedness and happiness forever!
 

V. I come now to a word of COMFORT, and it is to all those that have this living God to be their God. Those who have idols for their gods are miserable, because idols are not alive. Those who serve the belly and have it to be their god are miserable, because God will destroy both it and them. Those who love and choose this world for their god are miserable, because the fashion of this world is passing away.

Of all people under Heaven, you are the happy people who have God for your God. Your propriety in him is that which administers good to you and comfort, under all conditions in the world.

Though relations, husband, wife, or children should die—yet God lives. So David said in Psalm 18:46, in the midst of all his fears he rejoices in this, "The Lord lives, and blessed be my rock, and let the God of my salvation be exalted!"

This is the daily complaint of a believer—of a dead heart, dead affections, dead frames of spirit. The living God is able to quicken you. It is he who made you to live at first, and he can increase that life.

Again, it is comfort in the midst of temptation. O! how busy is Satan to destroy the spiritual life, by force and fraud, by sin and suffering, by himself or by his instruments. O! the methods, the tools, he uses to this end. Yet nothing can do it, because the life of every believer is secured by God. "Our life is hid with Christ in God," (Colossians 3:3). He must extinguish the life of the living God, before he can destroy the life of one saint of God.

Again, it is comfort in death. The living God lives forever, and so shall you. The body and soul must part, but they shall meet again.

It is impossible that the believer and God should ever part. It is from the consideration of the everlastingness of the years of God, that Habakkuk infers the eternity of believers. Habakkuk 1:12, "Are you not from everlasting, O Lord, my God, my holy one?" And what then? "We shall not die, but live." As God shall live forever to be enjoyed—so the believer shall live forever to enjoy him.

O! what comfort is this to you, that your God is a living God! This is the great thing that every believer has to glory in, now and forever—that God has made him so wise, as to choose that God for his portion, who lives forever. Whatever it is that makes God an object of comfort to the soul—is, because he is the living God. For:

1. If God is the living God, then his covenant is a lasting covenant, for the duration of it is equal to the life of God. It is founded on his eternity, or else it could never be made good. If the life of God were not eternal, he could never fulfill the promises that are eternal. (Revelation 4:3). You read of, "a rainbow round about the throne like an emerald." The rainbow is an emblem of the covenant, and this rainbow is not like other rainbows. The rainbow has many colors, but this has but one, and that is like an emerald, a stone most green. Now the covenant of God is set forth by this, to note its eternal duration. Therefore David calls it, "an everlasting covenant." O! what a comfort is this—to be in an everlasting covenant with the living God!

2. If God is the living God, then he being our God is a durable good, an everlasting possession. "This God is our God forever and ever!" Forever in this world, and forever in eternity. How many comfort themselves in their great enjoyments, and their yearly incomes—which last but a little while. O! what a comfort is it then to have a living God for a possession, whose years never fail. He lives forever. While God is eternal, and always the same—it is not possible that those who partake of this spiritual life should not also partake of eternal life. This enjoyment of God shall be ever the same—as glorious and sweet after millions of ages, as it was the first day. Then will be fullness of joy always present, without a thought of being past, or to come, but always present. It is sweet and pleasant in its delights—and eternal in its duration.

3. It is a matter of comfort in the sense of the mutability of our present state. Psalm 102:11-12, "My days are like the evening shadow; I wither away like grass. But you, O LORD, sit enthroned forever; your renown endures through all generations!" This was the comfort of his soul in his fading condition—to think of an enduring life in God. This is my comfort, that though my present state is fading—yet God, with whom I shall live forever, is eternal! "My heart and my flesh may fail me, but God is the strength of my heart and my portion forever!"

You who have the life of Christ in you—have in you the beginnings of eternal life. And though the old building is pulled down—yet you have, "A building of God, a house not made with hands, eternal in the heavens!"

O! the comfort of having an eternal possession of this God—the living God. The thought of it should be refreshing to you, while this text shall be a terror to the wicked. For, "It is a terrifying thing to fall into the hands of the living God!"