unwell: some excuse is always offered; he is cumbered with much serving; and careful after many things and no excuse is thought too weak, to offer to his own conscience, and to that terrible God, by whom the secrets of the hearts are known.

Judge your own hearts, my brethren, that you be not judged of the Lord; and answer me unfeignedly are there not moments, when you would rather repeat any thing than a prayer? when it seems more trouble to read the Scripture, than any other book whatever? when, rather than go to worship in God's Church, you would willingly walk much farther a different way?

And is a behaviour like this (even so far as common sense would teach you), reasonable, or prudent? You do not really believe (I know you cannot) that the hope of Heaven, and the fear of Hell, are less worth attention, than the wants, or comforts, of the day. Common sense will tell you, that the life, which is to last for ever, is of more consequence, than that which cannot last above fifty or sixty years; and may come to an end, perhaps, before to-morrow. You cannot deny, that the care of our souls is at least needful to every one of us; and that it signifies but little, how careful we may be of other things; if all the while we are inattentive to this one treasure. All the world, if it were possible to obtain it, for this short life, all the

world would not repay us, nor make amends, for the tens of thousands of years of torment, which follow from the loss of our souls. Other things are useful; other things are, perhaps, convenient; but this is, after all, the one thing needful: and bitter, indeed, will one day be his repentance, who neglects it, while it is yet in his power.

You will not deny, then, that your soul is the greatest treasure which you possess; and let me, then, inquire how, in the common business of life, do you prefer one object to another? If a piece of gold, and a painted wooden toy, were offered to you by two different people, at the same moment; which would you lay hold of, first? Would you run eagerly after the plaything; and take your chance of finding the treasure, some other day? Or would you refuse the gold, when it was offered to you, because your hands were already filled, with that, which, in comparison, you knew to be but worthless and mere glittering folly?

Behold then, here, a picture of the worldling's choice! Lo, here, the wisdom of those, who think themselves the prudent and industrious of mankind; so often as, for the sake of some present advantage, some little paltry temptation of the world, or of the flesh, they neglect, or postpone, or refuse, the offer of grace, and repentance, and pardon, and life without end!

God be merciful to us! Madmen as we are, how often have we dealt so with His Holy Spirit!

But is the care of a man's soul so easy, and so short a business, that we may safely put it off, as long as we please; and contrive to work out our salvation, by fits and snatches, and in the intervals of our more serious business? Alas, how do we know but that—however short our work may be, the time, allowed to us,

may be shorter still?

But, again, is our task of repentance really so short, or so easy? When you are reproved for a habit of drunkenness, do you not often answer, that you find it hard to leave off, what custom has made a second nature? Swearing, or bad company, or wicked thoughts, can we cast these away, whenever we please, as we would a petty garment? Believe me, fellow Christians, that, by repentance, and newness of life, something more is meant than a few devout expressions; a hypocritical sigh or two; and a little talking about Jesus. God does not open the gate of Heaven, to those who have never knocked; and we must pray long and heartily; we must strive hard, and earnestly;- and not only believe, but work out our salvation with fear and trembling; if we hope to unlearn our accustomed sins, and to acquire that holiness without which no man can

Whenever, therefore, our attention is engaged by the cares, or riches, or pleasures of this life, let us often think on these words of our Saviour; and pray for His help; lest, while we are careful and troubled about many things, we neglect the one thing needful. When the prudent and thriving man is, with reason, attentive to his advantageous bargains, his improvements, and his thrifty management; let him beware, lest covetousness be growing up, like a weed amidst his harvest; and let him watch every action, lest he be tempted to wrong his neighbour, or to harden his heart against the poor. While the rich man is anxious for his credit in the world; when he takes pleasure in the greatness of his house; in the number of his servants; or in the luxury of his table; then let him pray for grace against his besetting sins: lest pride, and gluttony, and needless extravagance, and an eternal chain of amusement, lead him to forget his God; and swallow up in vice and folly that wealth, which he else might spend in charity. And, lastly, when the poor and industrious man is toiling for the day; and taking thought for the morrow; — when all, which he can do, appears too little for the increasing hardness of the times, and the wants of his family; let him remember, that it is God's blessing, which alone can make his labour prosperous; that the better Christian he becomes,

he will be also the better husband and father; that praying more will not make him work the less; and that if he seek first the kingdom of God and his righteousness, all, that is necessary for this life, (God himself has promised,) shall be added unto him.

In general, the surest way of withstanding these different snares, which the world spreads for our soul, is by small contradictions to whatever is our ruling passion; and, when we know which side our bias lies, by leaning our resolution always the other way. If our heart be inclined to covetousness, we must be so much the more resolute to give alms to them that need: if we are growing too fond of amusement, or of splendour, it should be a hint to us to live in greater retirement than we did before: and if business or labour come on us in a fuller stream, we must be so much the more careful, not to shorten, or neglect our prayers.

Above all, whether our besetting temptation be too much pleasure, or too much care, we should be resolute, that neither the one, nor the other, should break in upon these holy days, which God hath appointed, for men to rest themselves from every worldly employment.

Are there not six days, O ye poor, wherein to labour! Are there not, O ye wealthy, six days for study, or for pleasure, or for the cares of ambition, or of avarice! Think it not then