fire that is not quenched-weeping and gnashing of teeth, are expressions of solemn meaning, and of awful import. The distant possibility of such an issue of a careless and impenitent life, ought to arouse every sinner from his guilty slumbers. Especially, when he considers;

2. That he is now exposed to this issue.

Your time of trial is but short. The day of retribution draws near. Though now you carelessly sleep away the precious hours on which the happiness of eternity depends, you know not, but at the next hour, you may open your eyes in the world of despair. Can you think of this, and be careless still? You hope for time yet in reserve, but you know not what shall be on the morrow. It is presumption beyond all description to risk your eternal salvation on the continuance of so precarious a life.

3. Consider what circumstances you are placed under, and how these will aggravate the guilt of a careless life."

The negligent heathen may plead, that he had but an imperfect knowledge of duty and of the means of happiness. A future state, the forgiving mercy of God, the way of salvation for sinners through a dying Saviour, had not been revealed to him. He will be beaten with few stripes. But your case is widely different. You have the word of God in your hands. Life and death are set before you. Το you the wrath of God on the one hand, and the grace of God on the other, are revealed from heaven. You have assurance of pardon on repentance-you have the offer of Divine assistance on your seeking it—you have repeated invitatations and warnings-the word, the providence, the Spirit, the ministers of God urge your attention to your eternal interest. How will you excuse a careless life? You have known your Lord's will. If you prepare not to meet it, you must be beaten with many stripes.

4. It may be proper to consider, that there are no means better adapted to awaken you, than those which God is using with you. You well know, that you must apply yourself to the great work of salvation, for you cannot be saved in carelessness and indifferBut what means of excitement do you expect, other than those which you have? Do you need instruction? The word of

ence.

God is able to make you wise unto salvation. Do you need conviction of your sinful state? The gospel gives you the most perfect rules of trial. By these is the knowledge of sin. Do you need ardent desires of future happiness? There are promises of fulness of joy and everlasting pleasure in God's presence. Do you need encouragement? Through Jesus Christ is preached unto you the forgiveness of sins. He came to save them who are lost. Do you need an impressive sense of your danger in a state of impenitence? The gospel reveals the wrath of God against all ungodliness and unrighteousness of men, and assures you, that without repentance, there is no way of escape. Would you be assured, that God is merciful to forgive the penitent? He that spared not his own Son, but delivered him up for you, how shall he not with him also freely give you all things?-Do you doubt whether a careless life will end so miserably as you have been told? Look into God's word-consult you conscience-consider the tears, the entreaties and the sufferings of the Saviour. Why did he weep over sinners-why did he warn them to flee from the wrath to come-why did he die for their salvation, if there were not some amazing danger before them? Think what agonies he endured; how the heavens were wrapt in darkness, the earth seized with convulsions, and the rocks torn from their seats, while he was suffering for your sins. And then say, if these things were done in a green tree, what will be done in the dry?-Do you need a nearer view of the punishment which awaits you? Think it not reYou know not what shall be on the morrow. Your life is a vapor. Do you doubt whether sin tends to misery? Consult your experience. Have you never felt the painful consequences of your own misconduct? Have you never seen men reduced to wretchedness by their obstinacy in vice? Have you never been stung with remorse for your sinful actions?-Do you plead in excuse for your negligence, the impotence of your nature? God's grace is sufficient for you. He gives his Holy Spirit to them who ask him.

mote.

You presume perhaps, that God will sooner or later interpose to awaken you by some special operation of his Spirit. It may But if you rest in this presumption, consider,

be so.

5. That by indulging your careless disposition you may provoke God wholly to withdraw his spirit from you. Have you not often found serious thoughts, convictions and resolutions excited

in

your mind? What use have you made of them? Have you practically complied with them? Or have you resisted and suppressed them, and fallen back into your former indolence? Should the Spirit strive with you again, how do you know it would be better obeyed? The awakened sinner has every encouragement to seek God's grace; " for he that hath, to him shall be given." But he who repels present convictions, and walks in the way of his own heart, presuming, that God will, at some future time, effectually work in him, is of all men the most unlikely to receive that effectual grace, on which he so unwarrantably presumes.

6. If the means of awakening fail of their proper effect, they usually have a contrary effect. The tendency of evil habits is to gain strength by indulgence; and none more so than a habit of sloth. The oftener you suppress your convictions, the fainter they will grow. The oftener you break your resolutions, the weaker they will become. The oftener you reject Divine warn ings, the smaller will be their effect. The more you accustom yourself to evil, the more disinclined you will be to do good. The longer you continue in your indolence, the less probability is there of your awaking out of it.

Finally. Be intreated to consider, that you are every day in danger of falling under this denunciation, "My Spirit shall no longer strive." And wo to you, when God departs from you. That this has been the case of some, and may be the case of others, you cannot doubt, when you hear God saying to the ancient Jews, "My people would not hearken to my voice; so I gave them up to their own hearts' lusts"-when you hear the Saviour saying of the perverse generation in his day, "O that they had known in this their day the things which belong to their peace, but now they are hidden from their eyes." And when you hear the apostle saying of some, "Because they liked not to retain God in their knowledge, he gave them up to a reprobate mind." If such has been the case of some, beware lest the same evil come on you. If the consideration of guilt and danger awak

ens secret relentings in your heart, you may conclude you are not utterly forsaken. But you know not but these may be some of the last touches God will give you. Improve these, lest his Spirit depart from you.

1

Let every one now examine whether the marks of a careless spirit appear in him. Do you study to become well acquainted with religion? Do you cultivate the temper and maintain the practice of it? Are you diligent to make your calling sure? Do you watch against temptations? Do you feel a godly sorrow, when you are conscious of transgression? Are you affected with the warnings of God's word and providence? Are you careful to attend on the instituted means of salvation? If you care for none of these things, you are in the dangerous state described. Can you think of your danger, and still remain careless? What is this but stupidity? Can you consider the amazing scenes which will soon open upon you; the certainty and nearness of death; the awful solemnity of judgment; the different ends of a holy and unholy life; the aggravated guilt of impenitence under the gospel ; how often you have quenched the Divine Spirit; the danger of your being left to a reprobate mind, and hardened through the deceitfulness of sin? Can you consider these things with unconcern? What can be spoken to awaken you?-But if from these considerations, you are excited to enquire, "Lord what wilt thou have me to do?" Take with you words and turn to the Lord, and say, "Take away my iniquity, and receive me graciously." Your present thoughtfulness gives great encouragement. It is a Divine excitement. The voice of God to you, is, "Seek now my face." Let your heart reply, "Thy face, Lord, will I seek. Hide not thy face from me. Cast me not away in anger." Be watchful, that you relapse not into former carelessness. The latter end will then be worse than the beginning. Improve present convictions, and rest not till they produce repentance unto salvation. Converse with the holy scriptures; think on your ways; direct your views to future and eternal things; search your heart, and correct the errors which you find there; abstain from the appearance of evil, and from every thing of a hardening tendency; improve the means of grace, and fall in with the good motions

which may be excited in you; seek the Lord while he may be found, and call upon him while he is near; give yourself to him to serve him in newness of life; and whatever you do, or resolve to do, place a humble reliance on the abundant mercy of God through the great Redeemer. Thus you may be assured, God will have mercy on you, and pardon, strengthen and save you. He hath not forsaken them who seek him. But remember you must seek him by a patient continuance in well doing. Then will you obtain everlasting life.

Can any now hesitate, what choice to make, and what course to pursue? Have you not all come to a decision on this question? Can any man be in suspense, whether to choose life or deathhappiness or misery? If you choose life, then you must choose religion. This is her voice, "They who hate me, love death." Attend to the nature of religion-consider the deep concern which you have in it. View life as it is, a short probation, which will terminate in happiness or misery according to the choice which you make. Consider what God has done to bring you to the knowledge of religion, to convince you of its importance, and persuade you to a compliance with it. Look forward to the time, when you will stand between this and the eternal world; anticipate the apprehensions which guilt will then feel, the judgment which wisdom will form, and the joys which religion will give. Make now the choice, which you will then approve, and reject the part which you will then condemn. You cannot feel indifferent to religion, long. Be indifferent no longer.