gently attended on, with trust in God, we shall obtain conformity to his will. When therefore, at the general audience of the quick and dead, unholy professors of religion pass under the inspection of the Judge, and have the alarming question addressed them, How camest thou in hither, not having on a wedding garment? they will be covered with confusion, and they must submit without remedy to the sentence to be inflicted on them. This will be a most terrible one-they will be shut out from the light and glory of heaven-they will dwell in the blackness of darkness and sorrow forever. Let us first consider the privation of happiness which they will experience.

We need not here consider the spiritual enjoyment which the truly pious experience in the communion of God now, and which is the earnest of the blessedness which is their everlasting portion. To those who need the alarming admonition to be enforced, we might address this consideration in vain, for of spiritual pleasures they have no conception. They may, nevertheless, feel that in the presence and favor of God, there must be happiness; and that to be banished from him, must be a fearful evil. It is, however, the positive evil to be endured which will have upon him the most alarming influence. And this comprises all that to human nature is most dreadful. We do not understand the precise nature, nor do we know all the particulars of this calamity.

It is in Scripture expressed by many sensible images, and although these are not to be interpreted strictly, they certainly intimate that bodily affliction as well as mental distress shall combine to form the sorrow which is the mournful destiny of the unrighteous. Think, therefore, of the awfulness of this destiny, and feel how much are to be dreaded the consequences of not having on a wedding garment.

I beseech you now, brethren professing faith in Christ, solemnly to consider this matter. Let your hopes and prospects undergo an investigation. Imagine that the great Master of assemblies were now come, that in the examination of those who partake of the gospel privileges his eye were successively to rest on each of you, that the investigation should take place whether you are clothed with that righteousness which becomes your profession. You should solemnly inquire what would be the result of this investigation. Were the scene one of reality and not one of imagination, you would make this inquiry with intense anxiety and overwhelming interest, for you would know that results of inexpressible importance were dependent on it. This shall hereafter be a scene of reality, and how soon, is known only to Him in whose hand your breath is; and it will then be too late to provide against the consequences of not having on the spiritual apparel which fits us for sitting down at the marriage

supper of the Lamb. Examine yourselves now, and whatever may be your deficiencies, earnestly endeavor to have them supplied, that you may not be dismayed at the presence of the Sovereign of the universe.

And does not the solemn subject which we have been considering, furnish some reflections of importance to those who are out of the pale of the visible church? It also conveys to them a solemn lesson— they too are destitute of holiness-they will be speechless in the presence of their Judge-they will be cast into outer darkness, where there is weeping and gnashing of teeth. Are you prepared to encounter these awful evils? Be assured that they are inevitable, if you continue in your present condition. By the terrors, therefore, which will attend your Lord's appearing, by the happiness which will attend his favor, or the wo which will be inflicted by his displeasure, you are adjured to make effectual provision against the day of final account. Enter on your work to-day-to-morrow may be in another world.

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SERMON XXXIII.

THE SINNER URGED TO A CHOICE.

DEUTERONOMY XXX. 19.

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.

It was not investing with undue dignity and importance a trivial transaction, when the Jewish lawgiver made the solemn invocation with which the text commences. The season was a most interesting one, and there were circumstances which rendered an appeal to the judgment of the universe, impressive and necessary. In his providence toward the Israelites, the Almighty had determined to give a remarkable display of his perfections. But while subserviency to his will on their part would be productive of the happiest results, a contrary course of conduct would lead to a fearful amount of evil.

A numerous people would be subjected to calamities unparalleled in the annals of the human race. But this was not all; the temporal judgments with which their transgressions would be visited, were but the precursors of others far more dreadful to be exhibited upon the theatre of eternity. Where the dispensations of Jehovah involved consequences so awful, it was proper that his righteousness should be fully vindicated. It was for this reason that heaven and earth, and other parts of the universe as well as the globe which we occupy, were called to witness that life and death were set before this highly favored nation, that they had been exhorted to choose the former, and that their misery, should it ensue, would be wholly chargeable upon their own misconduct. After the expiration of many ages, we make a similar invocation and address a like admonition. Our peculiar concern is not indeed with your destiny in this life. Our mission refers to your immortality and the interests connected with it. We call you to record this day, both heaven and earth, that life and death have been, and are still set before you, and you are earnestly besought to choose the former and avoid the latter. Life and death are set before you. This is the fact which will be first illustrated.

Two terminations of their earthly career widely different from each other, await individuals of the human race, and to these terminations correspond