volunteers. The invisible things of heaven are clouded in shadow, are lost in distance. The world is lord of the ascendant. Riches, honours, power, fill his mind with brilliant images. They are present, they are certain, they are tangible. They assume form and bulk. In these therefore he cannot be mistaken; in the others be may. The eagerness of competition, the struggle for superiority, the perturbations of ambition, fill his mind with an emotion, his soul with an agitation, his affections with an interest, which, though very unlike happiness, he yet flatters himself is the road to it. This factitious pleasure, this tumultuous feeling produces at least that negative satisfaction of which he is constantly in search-it keeps him from himself.

Even in circumstances where there is no success to prevent a very tempting bait, the mere occupation, the crowd of objects, the succession of engagements, the mingling pursuits, the very tumult and hurry have their gratifications. The bustle gives false peace by leaving no leisure for reflection. He lays his conscience asleep with the "flattering unction" of good intentions. He comforts himself with the creditable pretence of want of time, and the vague resolution of giving up to God the dregs of that life, of the vigorous season of which he thinks the world more worthy. Thus commuting with his Maker, life wears away, its close draws near-and even the poor commutation whieh was promised is not made. The assigned hour of retreat either never arrives, or if it does arrive, sloth and sensuality are resorted to, as the fair reward of a life of labour and anxiety; and whether he dies in the protracted pursuit of wealth, or in the enjoyment of the luxuries it has earned, he dies in the trammels of the world.

If we do not cordially desire to be delivered from the dominion of these worldly tempers, it is because we do not believe in the condemnation annexed to their indulgence. We may indeed believe it as we believe any other general proposition, or any indifferent fact; but not as a truth in which we have a personal concern; not as a danger which has any reference to us. We evince this practical unbelief in the most unequivocal way, by thinking so much as re at the most frivolous concern in which we are assured we have an interest, than about this most important of all concerns.

Indifference to eternal things, instead of tranquillizing the mind, as it professes to do, is, when a thoughtful moment occurs, a fresh subject of uneasiness; because it adds to our peril the horror of not knowing it. If shutting our eyes to a danger would prevent it, to shut them would not only be a happiness but a duty; but to barter eternal safety for momentary case, is a wretched compromise. To produce this delusion, mere inconsideration is as efficient a cause as the most prominent sin. The reason why we do not value eternal things is, because we do not think of them. The mind is so full of what is present, that it has no room to admit a thought of what is to come. Not only we do not give that attention to a never-dying soul which prudent men give to a common transaction, but we do not even think it worth the care which inconsiderate men give to an inconsiderable one. We complain that life is short, and yet throw away the best part of it, only making over to religion that portion which is good for nothing else; life would be long enough if we assigned its best period to its best purpose.

Say not that the requisitions of religion are severe, ask rather if they are necessary. If a thing must absolutely be done, if eternal misery will be incurred by not doing it, it is fruitless to inquire whether it be hard or easy. Inquire only whether it be indispensable, whether it be commanded, whether it be practicable. It is a well known axiom in science, that difficulties are of no weight against demonstrations. The duty on which our eternal state depends, is not a thing to be debated, but done. The duty which is too imperative to be evaded, too important to be neglected, is not to be argued about, but performed. To sin on quietly, because you do not intend to sin always, is to live on a reversion which will probably never be yours.

It is folly to say that religion drives men to despair; when it only teaches them by a salutary fear to avoid destruction. The fear of God differs from all other fear, for it is accompanied with trust, and confidence, and love. "Blessed is the man that feareth alway" is no pa radox to him who entertains this holy fear, It sets him above the fear of ordinary troubles. It fills his heart. He is not discomposed with those inferior apprehensions which unsettle the soul and unhinge the peace of worldly

men. His mind is occupied with one grand concern, and is therefore less liable to be shaken than little minds which are filled with little things. Can that principle lead to despair which proclaims the mercy of God in Christ Jesus to be greater than all the sins of all the men in the world?

If despair then prevent your return, add not to your list of offences that of doubting of the forgiveness which is sincerely implored. You have already wronged God in his holiness, wrong him not in his mercy. You may offend him more by despairing of his pardon than by all the sins which have made that pardon necessary. Re. pentance, if one may venture the bold remark, almost disarms God of the power to punish. Here his style and title is proclaimed by himself." The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty"—that is, those who by unrepented guilt exclude themselves from the offered mercy.

If infidelity or indifference, which is practical infidelity, keep you back, yet, as reasonable beings, ask yourselves a few short questions, "for what end was I sent into the world? Is my soul immortal? Am I really placed here in a state of trial, or is this span my all? Is there an eternal state? If there be, will the use I make of this life decide on my condition in that? I know that there is death, but is there a judgment?"

Rest not till you have cleared up, I do not say your own evidences for heaven;-you have much to do before` you arrive at that stage-but whether there be any hea ven? Ask yourself whether christianity is not important enough to deserve being inquired into? Whether eternal life is not too valuable to be entirely over-looked? Whether eternal destruction, if a reality, is not worth avoiding? If you make these interrogations sincerely, you will make them practically.-They will lead you to examine your own personal interest in these things. Evils which are ruining us for want of attention to them, lessen from the moment our attention to them begins. True or false, the question is worth settling. Vibrate then no longer between doubt and certainty. If the evidence be inadmissible, reject it. But if you can once as

certain these cardinal points, then throw away your time if you can, then trifle with eternity if you dare.*

It is one of the striking characters of the Omnipotent that "he is strong and patient." It is a standing evidence of his patience that " he is provoked every day." How beautifully do these characters reflect, lustre on each other. If he were not strong, his patience would want its distinguishing perfection. If he were not patient, his strength would instantly crush those who provoke him, not sometimes but often; not every year, but 66 every day."

Oh you, who have a long space given you for repentance, confess that the forbearance of God, when viewed as coupled with his strength, is his most astonishing attribute! Think of the companions of your early life ;-if not your associates in actual vice, if not your confederates in guilty pleasures, yet the sharers of your thoughtless meetings, of your convivial revelry, of your worldly schemes, of your ambitious projects,-think how many of them have been cut off, perhaps without warning, probably without repentance. They have been presented to their Judge, their doom, whatever it be, is irreversibly fixed; yours is mercifully suspended. Adore the mercy: embrace the suspension.

Only suppose if they could be permitted to come back to this world, if they could be allowed another period of trial, how would they spend their restored life! How cordial would be their penitence, how intense their devotion, how profound their humility, how holy their actions! Think then that you have still in your power that for which they would give millions of worlds. says a pious writer," is truth seen too late."

"Hell"

In almost every mind there sometimes float indefinite and general purposes of repentance. The operation of these purposes is often repelled by a real though disavow

An awakening call to public and individual feelings has been recently made by an observation of an eloquent speaker in the House of Commons. He remarked that himself and the honourable Member for Yorkshire, then sitting on a Committee appointed on occasion of a great national calamity were the only surviving Members of the Committee on a similar occasion twenty-two years ago! The call is the more alarming, because the mortality did not arise from some extraordinary cause which might not again occur, but was in the common course of human things. Such a proportion of deaths is perpetually taking place, but the very frequency which ought to excite attention prevents it; till it is thus forced on our notice.

ed scepticism. "Because sentence is not executed speedily," they suspect it has never been pronounced. They therefore think they may safely continue to defer their intended but unshapen purpose.-Though they sometimes visit the sick beds of others, though they see how much disease disqualifies for all duties, yet to this period of incapacity, to this moment of disqualification do they continue to defer this tremendously important

concern.

What an image of the divine condescension does it convey, that" the goodness of God leadeth to repentance !" It does not barely invite, but it conducts. Every warning is more or less an invitation; every visitation is a lighter stroke to avert a heavier blow. This was the way in which the heathen world understood portents and prodigies, and on this interpretation of them they acted. Any alarming warning, whether rational or superstitions, drove them to their temples, their sacrifices, their expiations. Does our clearer light always carry us farther? Does it in these instances, always carry us as far as natu ral conscience carried them?

The final period of the worldly man at length arrives; but he will not believe his danger. Even if he fearfully glance round for an intimation of it in every surrounding face, every face, it is too probable, is in a league to deceive him. What a noble opportunity is now offered to the Christian Physician to shew a kindness as far superior to any he has ever shewn, as the concerns of the soul are superior to those of the body! Oh let him not fear prudently to reveal a truth for which the patient may bless him in eternity! Is it not sometimes to be feared that in the hope of prolonging for a little while the existence of the perishing body, he robs the never-dying soul of its last chance of pardon? Does not the concern for the immortal part united with his care of the afflicted body, bring the Medical Professor to a nearer imitation than any oth er supposable situation can do, of that divine Physician who never healed the one without manifesting a tender concern for the other?

But the deceit is short, is fruitless. The amazed spirit is about to dislodge. Who shall speak its terror and dismay? Then he cries out in the bitterness of his soul, "what capacity has a diseased man, what time has a dying man, what disposition has a sinful man to acquire good