(E. Scobell, M. A.)

1. The season of youth passed in impenitence, is to multitudes such a season. The sensibilities of the soul are more easily touched, conscience is more susceptible and faithful, the affections are more easily moved, the soul is capable of receiving more permanent impressions — the whole inner man is peculiarly accessible to the influence of eternal things.

2. The same precious season is often terminated by some single acts of wickedness, or by yielding in some single instance to temptation. Could we draw aside the veil that conceals the providence of God, we should doubtless see, in the history of every soul that is lost, some act, some purpose, some state of heart, some violence done to conscience, which was the fatal step away from the grace of God — the commencement of that downward career, in which mercy was never to reach him — the turning point of life and death eternal — the hour in which his day of grace terminated, and from which the only result of his protracted life, was the accumulation of wrath — the hour when the harvest was past, when the summer ended.

3. The same precious season is often terminated by the abuse and perversion of distinguishing grace. It is related that in a place where Mr. Whitefield preached, and was greatly opposed by many, that not me of his opposers was known afterward to give evidence of piety, and that nothing like a revival of religion was known there, until every such opposer was dead. When, in addition to the more ordinary means of grace, opportunities of hearing the Gospel preached, are multiplied — when religion and the concerns of the soul become extensively the topics of conversation in families and among neighbours — when the professed followers of Christ awake to a faithful discharge of these duties and converse with sinners, solemnly and pungently, about the neglected concerns of the soul — and when these extra opportunities and means are resolutely shunned and neglected, or when, in any way, their influence is resisted, then it is that multitudes put themselves beyond the influence of the most powerful means that will ever be used for their salvation, and live only to "treasure up wrath against the day of wrath."

4. This season of mercy often terminates with a season of peculiar Divine influence. There are periods in the life of almost every one when the truths of religion have peculiar efficacy. The Spirit of God carries those truths to the conscience with a power which cannot be wholly resisted. Such intervals of conviction may be longer or shorter, the conviction itself may be more or less pungent, but let the subject resist and grieve away the Spirit of God, and the last state of that man is worse than the first. At such a season, God seems to make His last, highest efforts to save; and those unhappy men who resist them, and still persevere in impenitence, of all others run the most fearful risk of final abandonment of that God who has done so much to save them. It is of such that God says, "Ephraim is joined to idols: let him alone."

5. Death ends the day of grace to all. It ushers the soul that is unprepared into the presence of its Judge to receive its unchangeable doom. "It is appointed unto men once to die, and after that the judgment." The end of probation must come. The mighty angel standing on the earth and the sea shall lift his hand to heaven, and swear that time shall be no longer. Then all will be eternal, unchangeable retribution.

(N. W. Taylor.)

1. Life is a probation in regard to the friendship and favour of our fellow men. We do not at once step into their confidence without a trial. Many a man toils through a long and weary life to secure by his good conduct something which his fellow men have to bestow in the shape of honour or office, content at last, if even when grey hairs are thick upon him, he may lay his hand on the prize which has glittered before him in all the journey of life.

2. Especially is this true of the young. Of no young man is it presumed that he is qualified for office, or business, or friendship, until he has given evidence of such qualification.

3. The study of a profession, or apprenticeship, is such a probation. It is just a trial to determine whether the young man will be worthy of the confidence which he desires, and it will decide the amount of honour or success which the world will give him. There is an eye of public vigilance on every young man from which he cannot escape. The world watches his movements; learns his character; marks his defects; records and remembers his virtues.

4. The whole of this probation for the future often depends on some single action that shall determine the character, and that shall send an influence ever onward. Everything seems to be concentrated on a single point. A right or a wrong decision then settles everything. The moment when in the battle at Waterloo, the Duke of Wellington could say, "This will do," decided the fate of the battle, and of kingdoms. A wrong movement just at that point might have changed the condition of the world for centuries. In every man's life there are such periods; and probably in the lives of most men their future course is more certainly deter. mined by one such far-reaching and central decision, than by many actions in other circumstances. They are those moments when honour, wealth, usefulness, health, and salvation seem all to depend on a single resolution. Everything is concentrated on that point — like one of Napoleon's movements at the bridge of Lodi, or at Austerlitz. If that one point is carried, the whole field may soon be won. In the decision which a young man often makes at that point, there is such a breach made on his virtuous principles; there is such an array of temptations pouring into the breach — like an army pouring into a city when a breach is made in a wall — that henceforward there is almost no resistance, and the citadel is taken.

II. WHEN A TIME OF PROBATION IS PASSED, IT CANNOT BE RECALLED. If it has been improved aright, the advantages which it conferred in shaping the future life, will abide; if it has been misimproved or abused, it will be too late to repair the evil. A young man is fitting for a profession, or for commercial life. If he suffers the time usually allotted to such a preparation to pass away in idleness or vice, it will soon be too late to recall his neglected or wasted opportunities. There are advantages in preparing for a profession in youth, which cannot be secured at a subsequent period of life. A young man is professedly acquiring an education. If he suffers the time of youth to be spent in indolence, the period will soon arrive when it will be too late for him to repair the evil. In the acquisition of languages; in the formation of industrious habits; in cultivating an acquaintance with past events, he has opportunities then which can be secured at no other time of life. At no future period can he do what he was fitted to do then, and what ought to have been done then. Whatever opportunities there were then to prepare for the future, are now lost, and it is too late to recall them. The period has passed away, and all that follows must be unavailing regret. I need not pause here to remark on the painful emotions which visit the bosom in the few cases of those who are reformed after a wasted and dissipated youth. Cases of such reformation sometimes occur. A man after the errors and follies of a dissipated early life; after he has wasted the opportunities which he had to obtain an education; after all the abused care and anxiety of a parent to prepare him for future usefulness and happiness, sometimes is aroused to see the error and folly of his course. What would he not give to be able to retrace that course, and to live over again that abused and wasted life! But it is too late. The die is east for this life — whatever may be the case in regard to the life to come.

III. THERE ARE FAVOURABLE SEASONS FOR SECURING THE SALVATION OF THE SOUL, WHICH, IF SUFFERED TO PASS AWAY UNIMPROVED, CANNOT BE RECALLED. The grand purpose for which God has placed us on earth, is not to obtain wealth, or to acquire honour, or to enjoy pleasure here; it is to prepare for the world beyond. On the same principle, therefore, on which He has made future character and happiness in this life dependent on our conduct in those seasons which are times of probation, has He made all the eternity of our existence dependent on the conduct of life regarded as a season of probation. And on the same principle on which He has appointed favourable seasons for sowing and reaping, He has appointed favourable seasons to secure our salvation. For it is no more to be presumed of any man without trial that he is prepared for heaven, than it is that a young man will be a good merchant, lawyer, or physician, without trial. There are periods, therefore, which God has appointed as favourable seasons for salvation; times when there are peculiar advantages for securing religion, and which will not occur again.

1. Foremost among them is youth — the most favourable time always for becoming a Christian. Then the heart is tender, and the conscience is easily impressed, and the mind is more free from cares than at a future period, and there is less difficulty in breaking away from the world, and usually less dread of the ridicule of others. The time of youth compared with old age has about the same relation to salvation, which spring time and summer compared with winter have with reference to a harvest. The chills and frosts of age are about as unfavourable to conversion to God as the frosts and snows of December are to the cultivation of the earth. But suppose that youth is to be all of your life, and you were to die before you reached middle life, what then will be your doom?

2. A season when your mind is awakened to the subject of religion, is such a favourable time for salvation. All persons experience such seasons; times when there is an unusual impression of the vanity of the world, of the evil of sin, of the need of a Saviour, and of the importance of being prepared for heaven. These are times of mercy, when God is speaking to the soul. Compared with the agitations and strifes of public life, they are with reference to salvation what gentle summer suns are to the husbandman, compared with the storm and tempest when the lightnings flash, and the hail beats down the harvest which he had hoped to reap. And the farmer may as well expect to till his soil, and sow and reap his harvest, when the black cloud rolls up the sky, and the pelting storm drives on, as a man expect to prepare for heaven in the din of business, in political conflicts, and in the struggles of gain and ambition. But all — all that is favourable for salvation, in such serious moments, will soon pass away, and when gone they cannot be recalled.

3. A revival of religion, in like manner, is a favourable time for securing salvation. It is a time when there is all the power of the appeal from sympathy; all the force of the fact that your companions and friends are leaving you four heaven; when the strong ties of love for them draw your mind towards religion; when all the confidence which you had in them becomes an argument for religion; and when, most of all, the Holy Spirit makes your heart tender, and speaks with any unusual power to the soul. But such a time, with all its advantages, usually soon passes away; and those advantages for salvation you cannot again create, or recall — any more than you can call up the bloom of spring in the snows of December.

IV. VARIOUS CLASSES WHO WILL UTTER THIS UNAVAILING LAMENTATION, AND THE REFLECTIONS OF THE SOUL, AS IT GOES UNFORGIVEN UP TO GOD.

1. Such words will be uttered by the aged man who has suffered his long life to pass away without preparation to meet his Judge.

2. The language of the text will be uttered at last by the man who often resolved to attend to the subject of religion, but who deferred it until it was too late.

3. These words will be uttered by the thoughtless and the gay. Life to them has been a summer scene in more senses than one. It has been — or they have tried to make it so — just what a summer day is to the gaudy insects that you see playing in the rays of the setting sun. It has been just as volatile, as frivolous, as useless. But the time has come at last when all this gaiety and vanity is to be left. The beautiful summer, that seemed so full of flowers and sweet odours, passes away. The sun of life hastens to its setting. The circle of fashion has been visited for the last time; the theatre has been entered for the last time; the pleasures of the ball-room have been enjoyed for the last time; music has poured its last notes on the ear, and the last silvery tones of flattery are dying away, and now has come the serious hour to die.

( A. Barnes, D. D.)

1. The recollection of God's faithfulness. We ask for the corn, and the wine, and the oil; we cry to the earth, by which they can be produced; the earth calls to the heavens, by whose genial influences alone the earth can yield them; the heavens look up to God, and God hears the heavens, and the earth receives, and the earth gives us all that we need; and thus we receive it directly from the hands of God Himself.

2. To feel our dependence. All the science and ingenuity of mankind united together, cannot produce one drop of water, or a single blade of grass.

3. The exercise of gratitude. Fears we may have had on account of the apparent unfavourableness of the season, but we have reason to rejoice that these fears have, in a great measure, been disappointed; that God has fulfilled His promise, and given us plenty in our borders for man and beast.

4. God's forbearance. Only reflect upon it, that while men are never thinking of God, while they are blaspheming His holy name, putting away His Gospel, finding reasons in this very world He has made in order to deny His existence and providence, while men are doing this, He is pitying them and giving them of His fulness, opening His hand and supplying liberally their wants!

5. We should regard the end that God must be supposed to have in view in all this. Every putting forth of His beneficence, every ray of light that comes on our world, while they furnish us with a beautiful manifestation of the Divine character, are designed as invitations to come to be reconciled to that God who has been giving us all things richly to enjoy.

6. A recollection of the flight of time. What do we mean by the "harvest"? That the seasons have again rolled around — that we are so much nearer death, and eternity, and the final destiny of our immortal spirits. It is a solemnising thought!

II. NOTICE SOME OF THOSE USES WHICH ARE MADE OF THE SEASON BY THE SACRED WRITERS, FOR THE PURPOSE OF ILLUSTRATING AND CONVEYING RELIGIOUS TRUTH.

1. The completion of religion in the soul. Contemplating an individual as the subject of God's grace, we have an illustration in the figure before us of the rise, progress, and completion of religion in the soul. We find this very beautifully described by our Lord Himself (Mark 4:26).

2. Another idea is suggested — the secret and mysterious origin and operation of religion in the heart. To this our Lord has Himself beautifully alluded in the parable I have read, "The seed springs and groweth up, he knoweth not how."

3. Another thing that is beautifully taught us in this parable is the progressive nature of the advancement of religion in the character. "For the earth bringeth forth fruit in itself, first the blade, then the ear, after that the full corn in the ear."

4. The last idea is the termination of all the anxiety which was necessarily connected with the watching of this progress, and the bringing forth of this fruit. The end of the present dispensation of things in the world and in the Church. There will be an end of the preaching of the Gospel, of prayer, of the Saviour's intercession. All these things are to come to an end. "Be ye therefore sober, and watch unto prayer."

5. The appearances of things at that time will be connected with all that is passing now. All the results of the present dispensation of things will be observed. Everything will appear as it really is.

III. THE FIGURE SEEMS, IN THIS PASSAGE, TO REFER, NOT SO MUCH LITERALLY TO THE HARVEST ITSELF, AS THE RESULT OF AGENCIES, BUT RATHER TO THE ENJOYMENT OF THESE AGENCIES — THE ENJOYMENT OF THE SUMMER AND AUTUMN, WHEN OPPORTUNITY WAS GIVEN, AND IMPROVEMENT MIGHT HAVE BEEN MADE. "The harvest is past, the summer is ended, and we are not saved." We might take up the property of sufficiency as expressing the particular feature of the harvest to which I wish to advert.

1. What a sufficiency of knowledge you have! God hath spoken once, yea, twice; He hath given you line upon line, precept upon precept; He hath taught you to conceive rightly of Himself, of His nature, His designs, His will, in regard to us; He has revealed man to himself, as well as revealed Himself to man.

2. There is a sufficiency of provision.

3. You have abundance of motives and inducements. Think of God's exceeding great and precious promises — think of their freeness, their universality, their adaptation to your rotate and circumstances — think of God actually waiting to be gracious, inviting you to come to Him.

4. Do you lack opportunity! Have you no cessation from labour, no hours for retirement? Have you not time — have you really not time to reflect, to reason, to read God's Word, to offer prayer to God, to scrutinise and examine the real state of your own character?

5. You have a sufficiency of capacity. God does not require of you to do that by your own efforts of which you are incapable; He does not require you to find a Holy Spirit for the purification of your hearts; but He does require that when He has found these, when He has found this Saviour, when He has provided this Holy Spirit, He does require you to receive His truth, to come to that Saviour, to accept His salvation, to ask for the influences of that Sanctifier. So that "if ye have not," says our Saviour, it is for this reason, "because ye ask not."

(T. Binney.)

1. The teaching of His Gospel. By it we are instructed concerning —

(1)The necessity of salvation.

(2)The provision of salvation.

(3)The method of salvation.

2. Warnings of His providence.

(1)Jehovah warns by dreadful calamities.

(2)By prevailing sickness and disease.

(3)By sudden death.

3. Influence of His Spirit.

(1)Convincing men of the evil of sin.

(2)Drawing men from sin.

(3)Reproving men for sin.

4. Labours of faithful ministers.

II. TO PROMOTE OUR SALVATION, WE ARE NOT ONLY FAVOURED OF GOD WITH AN ABUNDANCE OF SPIRITUAL BLESSINGS, BUT ALSO WITH NUMEROUS GRACIOUS SEASONS AND FAVOURABLE OPPORTUNITIES.

1. A summer season of youth.

2. Summer seasons of affliction. They afford opportunities for solemn thought, holy meditation, serious inquiry, important reflection, and faithful self-examination.

3. Summer season of special visitations of grace.

III. IT IS POSSIBLE FOR SPIRITUAL BLESSINGS AND FAVOURABLE OPPORTUNITIES TO PASS AWAY, AND LEAVE MAN A STRANGER TO SALVATION.

1. The Word of God asserts the truth.

2. Numerous facts establish the truth.

IV. THE STATE OF THOSE WHO ARE NOT SAVED BY GRACE IS MOST DEPLORABLE AND PERILOUS.

1. unsaved state is a state of guilt.

2. An unsaved state is a state of misery.

3. An unsaved state is a state of danger.

V. APPLY THESE IMPORTANT TRUTHS. In doing so, we would consider the language of this Scripture as the language of —

1. Penitential regret — for having abused such precious blessings, and neglected such favourable opportunities.

2. Awakened fear — the fear of a person who discovers his danger, and is concerned about it.

3. Serious inquiry. "Can I, after abusing so much goodness — after placing myself in such circumstances of jeopardy, yet obtain salvation?" Thanks to the long-suffering grace of God, it is possible.

4. Affectionate warning. Your privileges are passing away — your time is consuming — your careless conduct is inexcusable — and your eternal destiny will soon be fixed.

(W. Naylor.)

I. EVERY PERSON WHO STILL REMAINS IN SIN MAY, AT THE CLOSE OF A YEAR, OR THE RECURRENCE OF ANY OTHER MARKED INTERVAL OF TIME, USEFULLY ADOPT THIS LAMENTATION. Every passing hour removes the sinner farther from eternal life. Mankind are never stationary in their moral condition, any more than in their being. He who does not become better, becomes worse. Nor is this all. The declension is more rapid than we ever imagine. Blindness is a common name for sin in the Scriptures, and is strongly descriptive of one important part of its nature. Nor is it blindness to Divine things only, to God and Christ, to its duty and to its salvation; but it is also blindness with respect to itself. Hence his state is in every respect more dangerous than he does or will believe, and his declension more rapid than with these views he can possibly imagine. This is true of every period of his life. Of consequence, the loss of a year, a day, an hour, is a greater loss than he can be induced even to suspect. He ought to remember, that he has not only lost that period, but converted it into the means of sin and ruin; that he is more sinful, more guilty, and more odious to God, than at the beginning of it; that all the difficulties which lie between him and salvation are increased beyond his imagination; his evil habits strengthened, and his hopes of returning lessened, far more than he is aware. He ought also to cast his eyes around him, and see that all, or almost all, others, who have, like himself, trusted to a future repentance, have from year to year become more hardened in sin by these very means; have thought less and less of turning back, and taking hold of the paths of life. Such as they are, will he be. Their thoughts, their conclusions, their conduct have been the same; their end, therefore, will be his. God has, with infinite patience, and mercy, prolonged your lives; and, in spite of all your sins, has renewed His blessings to you every morning. The gate of salvation is still open. The Sabbath still smiles with peace and hope. The sceptre of forgiveness is still held out for you to touch and live. In what manner have you lived in the midst of these blessings? Have you solemnly, often, and effectually, thought on the great subject of religion? Are you nearer to heaven, or nearer to hell? To what good purpose have you lived? Is not the harvest, in one important sense, past to you?

II. Another situation, to which this melancholy reflection is peculiarly applicable, IS THAT OF A DYING SINNER. Human life is one continued scene of delusion. Present objects too often gain all our attention, and all our care. To them alone we attach importance, and that, an importance far beyond what their value will warrant. They engage, they engross, our labours, our anxiety, our hopes, our fears, our joys, and our sorrows. By such men the health and well-being of the soul are contemned and forgotten; and the soul itself is scarcely remembered amid the vehement pursuit of wealth, honour, and pleasure. But do these things accord with truth and wisdom? The blessings of this world are necessary to the life, support, and comfort of man, while he is here; and they are also means of enabling him to do good to his fellow men, and in this way to benefit his soul. In this view I acknowledge their value. But for what else can they be valuable? They are means, not ends. As means, they are useful; as ends, they are but dross. Future things, on the contrary, have far less value in our eyes than they really possess, especially eternal things. We think them distant, but they are near; we think them uncertain, but they are sure; we think them trifles unconnected with our happiness, whereas they are things of infinite moment and of infinite concern to us. This delusion not uncommonly travels with us through life, and is not shaken off till we appear before the bar of God. On a dying bed, however, it often vanishes; and, if sickness and patience leave us in the possession of our reason, juster views prevail, with respect both to things present and things future, things temporal and things spiritual. Under the influence of this clear discernment, in this new state of the mind, the following observations will show with how much propriety he may take up this despairing lamentation. Among the objects which may be supposed most naturally to arise to the view of a sinner on his dying bed, his youth would undoubtedly occupy a place of primary importance. In what colours will his various conduct during this period appear? He is now on the verge of eternity, and just bidding his last adieu to the present world and all its cares, and hopes, and pleasures. Where are now his high hopes of sublunary good? Where his lively, brilliant spirits, his ardent thirst for worldly enjoyment, for gay amusement, for sportive companions, and for the haunts of festivity, mirth, and joy? These once engrossed all his thoughts, wishes, and labours. Where are they now? They have vanished with the gaiety of the morning cloud, they have fled with the glitter of the early dew. In this precious, golden season God called to him from heaven, and proclaimed aloud, "I love them that love Me, and those who seek Me early shall find Me. Receive My instruction, and not silver; and knowledge, rather than fine gold. For wisdom is better than rubies, and all things that may be desired are not to be compared to it. I will cause those that love Me to inherit substance, and I will fill their treasures." His face was then clothed in smiles, and His voice only tenderness and compassion. Christ also, with the benignity of redeeming love, invited him to come and take the water of life freely. The Spirit of grace, with the same boundless affection, whispered to him to turn from every evil way, and every unrighteous thought, to the Lord his God, who was ready to have mercy on him, and abundantly to pardon him. With what amazement will he now look back, and see that he refused these infinite blessings; that he turned his back on a forgiving God; closed his ears to the calls of a crucified Redeemer; and hardened his heart against the whispers of salvation, communicated by the Spirit of truth and life! Riper years will naturally next offer themselves to his view. The bustle of this period seemed at the time to be of real importance; and, although not devoted to godliness, yet to he occupied by business serious and solid. But now, how suddenly will this specious garb drop, and leave, in all their nakedness, his avarice, his ambition and his graver sensuality! Of what value now are the treasures which he struggled to heap up? On what mere wind did he labour to satisfy the hunger of his soul! How will his boasted reason appear to have been busied! Instead of being employed in discovering truth, and performing duty, he will see it, throughout this most discreet period of life, labouring to flatter, to justify, to perpetrate iniquity; to persuade himself that safety might be found in sin Blind to heaven, it had eyes only for this world. Deaf to the calls of salvation, it listened solely to those of pride. Insensible to the eternal love of God, it opened its feelings only to the solicitations of time and sense. Behind manhood, we behold age next advancing; age, to him the melancholy evening of a dark and distressing day. Here he stood upon the verge of the grave, and advanced daily to see it open and receive him. How will he now be amazed, that, as death drew nigh, he was still in no degree aware of its approach. In all these periods with what emotion will he regard his innumerable sins! How many will he see to have been committed in a single day, a month, a year, of omission, of commission, of childhood and of riper years Among the sins which will most affectingly oppress his heart, his negligence and abuse of the means of grace will especially overwhelm him. How will he now exclaim, Oh, that my lost and squandered days might once more return, that I might again go up to the house of God. "Oh, that one year, one month, one Sabbath, might be added to my wretched forfeited life! But, ah! the day of grace is past; my wishes, nay, my prayers, are in vain." Such will be the natural retrospect of a dying sinner. What will be his prospects? Before him, robed in all his terrors, stands Death, the messenger of God, now come to summon him away. To what, to whom, is he summoned? To that final judgment, into which every work of his hands will be speedily brought, with every secret thing. To the judgment succeeds the boundless extent of eternity. Live he must: die he cannot. But where, how, with whom, is he to live? The world of darkness, sorrow, and despair is his final habitation. Sin, endless and in. creasing sin, is his dreadful character; and sinners like himself are his miserable and eternal companions.

(Christian Observer.)

II. THE MEANING.

1. Opportunity acknowledged. As a nation we have received privileges greater than ever the Jews enjoyed, but with all these privileges comes a corresponding responsibility. "To whom much is given, of them also shall much be required." The temple did not save the Jews, so neither will the mere institution of a religion in our midst save us from national decline without the righteousness which exalteth a nation. But our opportunities as individuals are not less conspicuous than our privileges as a nation, and a mere profession of religion will not save us. To every man on earth there comes, at some time or other, an opportunity sufficient to make him an heir of a better portion if he embraces it; sufficient also to condemn him if he rejects it.

2. Neglect confessed. How apt are we to throw the blame of our wrong-doing on others, to plead the force of circumstances, the pressure of business, and so forth, as reasons for neglect. Such reasons may obscure for a time the real issues, but when memory lights her flaming fires and concentrates thought on the actions of a misspent life, everything will then be seen in its due propertions. Forgotten acts of iniquity, secret sins, will come to light and cluster round the memory.

3. Doom incurred. "We are not saved." This is the result of neglected opportunities, the necessary consequence of continued transgression. The Jews, in putting their trust in human allies, neglected the moral defence, and therefore fell before the invader. Carnal weapons cannot be used with impunity by spiritual men.

III. THE APPLICATION. The sentiment of the text may be appropriately adopted —

1. By those who have been the subjects of deep religious impressions without being led to repentance. There is no greater danger than that of playing fast and loose with one's feelings. The original impression may return, but it will return with diminished force. Act while the Godward impressions are strong.

2. By an impenitent sinner at the close of life. This is the saddest application that the words can possibly have.

3. At the close of the year, by every one who continues in sin. Begin the New Year with God. When Christopher Columbus, four hundred years ago, landed on the shores of America, the first thing he did was to plant the Cross on the newly-discovered land. What Columbus did in the New World let us do in the New Year. Let us enter upon it in the name of heaven's King, and whatever may be before us, joy or sorrow, prosperity or disaster, life or death, all will be well, for God is with us.

(D. Merson.)

II. The departure of these seasons, leaving the soul unrestored, is LAMENTABLE BEYOND EXPRESSION. "The harvest is past." Awful wail in this language.

(Homilist.)

1. In nature. Must sow in spring, or season lost. Must gather in harvest time, or fruit spoilt.

2. In the spiritual kingdom. Youth. Sabbath. Days of affliction and bereavement.

II. THESE SPECIAL SEASONS OUGHT TO BE IMPROVED.

1. Men improve the natural seasons.

2. Spiritual realm. God has done His part: Atonement made; Spirit given. We must repent, believe, abandon evil, fight the good fight, etc.

III. THESE SPECIAL SEASONS SPEEDILY PASS. Life short. Health uncertain. Refusal of mercy today may be irreparable ruin.

IV. SPECIAL SEASONS OF GRACE MISUSED END IN UNSPEAKABLE RUIN. Past feeling. Conscience seared.

(J. D. Davies, M. A.)

(J. Parker, D. D.)

(W. Hay Aitken, M. A.)

(T. Starr King.)

(J. Freeman Clarke.)

1. "The summer is ended." This is true of the old and feeble. The winter of age has sprinkled snow on the hair, and sent a chill frost into the bones, and frozen the current of the blood. For the old the summer is ended. But though the summer be ended for the body and the mind, though it be winter with the limbs, and the eyes, and the ears, and the brain, it need not be winter for the soul.

2. For those, too, who have endured severe affliction the summer is ended. For those whose house is left unto them desolate, whose fireside shall never more be bright with happy faces, or merry with the music of children's voices, and who know that on earth they shall see their dear ones no more, except in memory, for such as these "the summer is ended." And for those who have lost their worldly property, whose savings have been swallowed up in bankruptcy when they are too old and infirm to retrieve their fortunes; for those families left destitute by the death of the bread winner, and reduced from ease and comfort to poverty and dependence, for such as these, also, "the summer is ended." But every one of these cases is but the type and parable of the deepest meaning of all. The wise man tells us that "there is a time to get and a time to lose." You know that this is true of worldly matters. It is thus with the things of daily life, it is thus with the things of life eternal. There is a time to get a chance of repentance and amendment, a time to escape from the clutches of some bad habit or besetting sin; a time to get, and a time to lose. Shall not the gathered harvest remind you of God's goodness to you and to all men, and warn you that the Lord of the harvest is looking for fruit from you, the fruit of a holy life and the flowers of purity and meekness? You who live in the summer time of pleasure, sitting down to eat and rising up to play, flitting through life as a summer butterfly flits from flower to flower, will you not be serious when you remember that the summer is ended, and that your gay, useless life must likewise end one day? And you who are living in the summer dream of careless indifference, who say, "Tomorrow shall be as today," how long will you sleep before the awakening comes? Think of the death bed of the worldling, of the indifferent, of the careless. It is related that a certain Eastern slave was once bidden by his master to go and sow barley in a certain field. The slave sowed oats instead, and when his master reproached him, he answered that he had sown oats in the hope that barley might spring from them. The master reproved the servant for his folly, but the man answered, "You yourself are ever sowing the seeds of evil in the field of the world, and yet expect to reap in the resurrection day the fruits of virtue." You have doubtless heard of the great painter who, when asked by a brother artist why he produced so few pictures, answered, "You paint for time; I paint for eternity." We must sow for eternity, if we expect to reap the harvest of eternal joy.

(The Literary Churchman.)

1. They are appropriate to the aged. They stop at the top of the stairs, all out of breath, and say, "I can't walk upstairs as well as I used to." They hold the book off on the other side of the light when they read. Their eye is not so quick to catch a sight, nor their ear a sound. The bloom and verdure of their life have drooped — June has melted into July. July has fallen back into August. August has cooled into September. "The summer is ended." I congratulate those who have come to the Indian summer of their life. On sunny afternoons grandfather goes out in the churchyard, and sees on the tombstones the names — the very names — that sixty years ago he wrote on his slate at school. He looks down where his children sleep their last sleep, and before the tears have fallen, says, "So much more in heaven!" Patiently he awaits his appointed time, until his life goes out gently as a tide, and the bell tolls him to his last home under the shadow of the church that he loved so long and loved so well. Blessed old age, if it be found in the way of righteousness!

2. My text is appropriate for all those whose fortunes have perished. In 1857 it was estimated that, for many years previous to that time, annually there had been 30,000 failures in the United States. Many of those persons never recovered from the misfortune. The leaves of worldly prosperity all scattered. The day book, and the ledger, and the money safe, and the package of broken securities, cried out, "The summer is ended." But let me give a word of comfort in passing. The sheriff may sell you out of many things, but there are some things of which he cannot sell you out. He cannot sell out your health. He cannot sell out your family. He cannot sell out your Bible. He cannot sell out your God. He cannot sell out your heaven! You have got more than you have lost. Instead of complaining how hard you have it, go home tonight, take up your Bible full of promises, get down on your knees before God, and thank Him for what you have, instead of spending so much time in complaining about what you have not.

3. The words of the text are appropriate to all those who have passed through luxuriant seasons of grace without improvement. You remember the time — many of you do, at any rate — when the engine houses were turned into prayer meetings; when in one day, to one of our ports, there came five vessels with sea captains, who had been brought to God in the last voyage. Religion broke out of church into places of business and amusement. Christian songs floated into the temple of mammon, while the devotees were counting their golden beads. A company of merchants in Chambers Street, New York, at their own expense, hired Burton's old theatre, and every day, at twelve o'clock, the place was filled with men crying after God. Some of you went through all that, and are not saved. It required more resolution and determination for you not to be saved than, under God, would have made you a Christian. But all that process has hardened your soul. Through all these seasons of revival you have come, and you are tonight living without God, on the way to a death without hope. "The summer is ended!"

4. The text is appropriate to all those who expire after a wasted life. There are two things that I do not want to bother me in my last hour. The one is, my worldly affairs. I want all those affairs so plain and disentangled that the most ignorant administrator could see what was right at a glance, and there should be no standing around about the office of the surrogate, devouring widows' houses. The other thing I do not want to be bothered about in my last hour is the safety of my soul God forbid that I should crowd into that last, feeble, languishing, delirious hour questions momentous enough to swamp an archangel! If you have ever slept in a house on the prairie, where in the morning, without rising from your pillow, you could look off on the prairie, you could see the prairie miles away, clear to the horizon: it is a very bewildering scene. But how much more intense the prospect when from the last pillow a soul looks back on life, and sees one vast reach of mercies, mercies, mercies unimproved, and then gets upon one elbow, and puts the head on the hand to see beyond all that, but seeing nothing beyond but mercies, mercies, mercies unimproved. The bells of sorrow will toll through all the past, and the years of early life and mid life wail with a great lamentation. A dying woman, after a life of frivolity, says to me, "Mr. Talmage, do you think that I can be pardoned?" I say, "Oh, yes." Then, gathering herself up in the concentrated dismay of a departing spirit, she looks at me, and says, "Sir, I know I shall not!" Then she looks up as though she hears the click of the hoofs of the pale horse, and her long locks toss on the pillow as she whispers, "The summer is ended."

5. The text is appropriate to all those who wake up in a discomfited eternity. I know there are those who say, "It don't make any difference how we live or what we believe. We will come out at the golden gate." No! No! The good must go up, and the bad must go down. I want no Bible to tell me that truth. There is something within my heart that says it is not possible that a man whose life has been all rotten can, in the future world without repentance, be associated with men who have been consecrated to Christ. What does the Bible say? It says that "as we sow we shall reap." It says, "These shall go away into everlasting punishment, and the righteous into life eternal." Does that look as though they were coming out at the same place? "And there was a great gulf fixed." "And the smoke of their torment ascendeth up forever and ever." Now, suppose a man goes out from Brooklyn — a city in which there are as many religious advantages as in any city under the sun — and suppose he wakes up in a discomfited eternity — how will he feel? Having become a serf of darkness, how will he feel when he thinks that he might have been a prince of light! There are no words of lamentation sufficient to express that sorrow. You can take the whole group of sad words — pain, pang, convulsion, excruciation, torment, agony, woe — and they come short of the reality.

(T. De Witt Talmage.)

1. It implies a full conviction that those who use it are not in a state of salvation. Once the aged sinner imagined his state was safe, that he was rich and increased with goods, and stood in need of nothing; yet now he sees that he is poor and miserable, wretched, blind, and naked. How immaterial does it seem to him in such a state of mind what he is in a worldly point of view. The sad reflection, I am not saved, makes him cry out, in the bitterness of his spirit, "Yet all this availeth me nothing."

2. It implies the recollection of the various opportunities of salvation with which they have been favoured, and their regret for the loss of these. Loathsome insects rioting on the blossoms of the tree are an emblem of the blasting influences of the vices of youth.

3. It implies a conviction of their folly and guilt in suffering those opportunities to pass away unimproved. The sinner uttering the lamentation in the text is like one who has gone to a rock far within the course of the sea. In vain is he reminded before he goes, that the way to it is open only while the tide has retired, and that when it swells, the rock and the surrounding sand will be covered. He despises these cautions, and amuses himself on the rock till the gathering of the waters forces him to remain and to perish; he then condemns the objects which absorbed his attention, the security which made him deaf to warning, and the presumption which rendered him insensible to the voice of passing time, and to the advance of the devouring sea.

4. There is in this lamentation a dreadful apprehension of utter perdition. I am not saved, and never may be, is the fear which the expression suggests.

II. THE CIRCUMSTANCES WHICH, IN THE CASE OF THE AGED SINNER, GIVE TO THIS LAMENTATION PECULIAR BITTERNESS.

1. The length of time during which he has enjoyed these opportunities. Had there been but one offer of mercy, the disregard of it would have been felt as highly criminal; but most aggravated is the guilt and inexcusable the folly of rejecting offers of mercy without number.

2. The idea that others haw been saved under these opportunities aggravates this regret. He calls to remembrance the young who remembered their Creator in the days of their youth, and laments that the kindness of his youth was devoted to objects which he ought to have abhorred and shunned; and the sick, who rose from beds of distress, to show, by their wisdom and sobriety, that the discipline of affliction had reclaimed them completely from folly, while he returned "like the dog to his vomit," etc.

3. Despair of their renewal. With regard to the season of youth, it is as impossible to restore its simplicity, its docility, its pliableness, its ardent feeling, its detachment from engrossing cares, as it is to bring back its fresh bloom to the wrinkled face of age, and its brisk movements to its palsied limbs. And with regard to other seasons of mercy, we have reason to think that God will not still vouchsafe them to those who, after His long patience with them, remain foolish and disobedient.Conclusion —

1. Let the young be admonished by this text.

2. Let me address some exhortations to those who are in the situation which I have been describing. Your state is indeed awful, but do not conceive it to be desperate.

3. Let true Christians be thankful to Him who hath made them to differ. Pity the wretched sinner described in the text, and pray that he may obtain mercy.

4. Let me call on the aged, who feel no regret at the loss of religious opportunities, to consider their ways and to be wise. Amidst the words of eternal life you are dying in your sins, and amidst the dispensation of the Spirit you are ending in the flesh.

(H. Belfrage, D. D.)

1. The season of youth. Young prayers, young vows, and young services, are most acceptable in the sight of heaven — most useful to the subject of them; and most beneficial in the way of example to others.

2. The season of health. When it is not till sickness over. takes us that an attention is paid to religion, it will be regarded as forced on us and it will be regarded with pity rather than admiration. The consequences of deferring religion to a death bed, are equally unhappy as respects the individual himself.

3. The period of the present life. Imagination itself cannot picture the horror felt by the impenitent disembodied spirit when the dread realities of an eternal world burst upon the view. What earthly condition so dreadful, that it would not give ten thousand worlds to regain, might there be but another opportunity of listening to the Divinely commissioned messengers of mercy, and of escaping from a miserable hereafter?

II. THE CAUSES WHY THESE HOPEFUL SEASONS ARE LOST.

1. Inconsideration and unbelief. It is the insensibility of the victim filleted for the sacrifice, of the mariner sleeping on the mast, or of the patient in the delirium of fever.

2. The spirit of procrastination. To defer our religious concerns while the truth of the Divine threatening is admitted, argues an aversion to that temper and conduct which form a meetness for heaven which is strong and permanent.

(R. Brodie, M. A.)

II. "NOT SAVED," AND SALVATION OFFERED SO FREELY! I could understand the reason of your delay if the conditions of salvation were difficult, complex, and severely exacting; if so much intelligence, or so much suffering, or so much money were demanded. Such conditions might suit the philosophic, the superstitious, or the millionaire, but not the poor, the simple-minded, and the illiterate. Whereas the terms laid down are such as admirably suit all classes, all ranks, all parties, ranging from the rustic with narrow brains and shallow mind bordering on the fool, to the giant in letters and lore, and from the beggar in his rags to the king in his robes of state and splendour. Your delay, therefore, cannot be excused on the ground of impracticable conditions; yet, perhaps, some of you may feel your paltry pride mortified by the simplicity of the means and the cheapness of the blessing; so that the conditions are a hindrance and a "stone of stumbling" to you. Like Naaman, the Syrian nobleman and leper, you feel proudly indignant because the terms and method of the cure are so simple. But I reply to you tonight, in words analogous to those of Naaman's servants, "If you had been bidden to do some great thing, would you not have done it?" How much rather, then, when you are commanded to "wash and be clean, believe and be saved"? Would you despise the dew which gems the hedgerows, refreshes the flowers, and mirrors the sun, because it comes silent and free? Would you disdain the cooling, teeming, beautiful rain which fills the pools and wells, quickens the drooping, freshens the withering, stirs the decaying life in vegetation, and falls indiscriminately on mountain and dell, on desert waste and meadow bloom, on garden and graveyard, on cottage growths and palace rarities, because it is free? Would you refuse and despise the sunlight because it is free for all and to all? Emphatically, No. Then will you dare reject, madly refuse and despise salvation, God's greatest gift to man, because it is free to all without distinction, and for all without money and without price?

III. "NOT SAVED," AND SALVATION SO NECESSARY AND IMPORTANT! Perishing amid the foaming frenzied breakers of sin, you refuse to get into the lifeboat of mercy, which hastens to your rescue. Blinded by the "god of this world," you stumble in the dangerous dark, and refuse the eyesalve and anointing of grace that you might see. Dying from the gnawings of soul-hunger, you refuse the "Bread of Life." Trembling in nakedness of spirit, and cramped by the awful chills of moral winter, you refuse "the garment of praise," and the mantle of righteousness, and the fire baptism of the Holy Ghost. Full of "wounds, and bruises, and putrefying sores," afflicted, stricken with the leprosy of evil, of necessity perishing, and it may be speedily and it must be forever; yet, you refuse the "Balm of Gilead" and the Physician there; you won't have the healing touch, the restoring word, the saving remedy!

IV. "NOT SAVED," AND TIME PASSING SO SWIFTLY! The orbs are slow in their motions, the cataract is tardy in its rush, compared with the swift on-rushing of time. What you do, then, you must do quickly. Your opportunities are fast hurrying by, your heartbeats are growing less, your circle is hourly contracting; the road behind is lengthening, but the path before is shortening; grim death is stealing marches on you, and eternity is on tramp to meet you! Soon! soon! will its heavy footfalls send a shudder through the chambers of your being, if "not saved" quickly. Time! it is either fitting you for a throne or for a dungeon; either preparing you as jewels for the diadem of Immanuel, or preparing you for perdition, according to your use or abuse of it. Time! it is increasing the volume and value of your being, or shrivelling you into a despicable dwarfism of soul; it is building for you a fortune, a mansion, a kingdom forever and ever, or hurling you in swiftest speed to beggary, bankruptcy, and servitude to all eternity!

V. "NOT SAVED," AND LIFE PENDENT ON SO GREAT UNCERTAINTY! Nothing, perhaps, is so precarious as human life, and yet nothing do men trifle more with. We are ignorant of the issues of the next hour; still we plan, and plod, and purpose for future days; or like the wealthy fool of sacred story, say, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry"; not thinking that the "years" are God's property, and that at any moment the awful decree may ring like a death knell in our ears, "Thou fool, this night thy soul shall be required of thee!" If you value your life, if you respect Christ, if you love heaven, if you dread hell, if you desire an immortality of brightness, and beauty, and bliss, then trifle not with salvation, live not without forgiveness, wait not for a more "convenient season," lest it never come. Procrastination is a wholesale destructionist. It has swung into the dark and woeful abysses multitudes of souls. Be careful! lest it allure you too far, and then recompense you by adjusting the fatal rope, and giving the fatal swing; by branding "too late" on your coffin lid, and "not saved" on your soul.

(J. O. Keen, D. D.)

1. The summer of —

(1)Life.

(2)Reason.

(3)Opportunities.

2. The harvest of —

(1)Knowledge.

(2)Privileges.

(3)Blessings.

II. THESE MAY PASS AWAY UNIMPROVED. Many —

1. Do not think.

2. Will not forsake their sins.

3. Will not believe.

4. Will procrastinate.

III. THE REGRETS OF SUCH WILL BE AWFUL AND UNAVAILING.

1. Sometimes their regrets are expressed in this world.

2. They will surely be uttered in eternity.

(1)Regrets of intense agony, of recollection, of self-condemnation.

(2)Regrets will be unavailing.

(3)Regrets of black despair.Conclusion —

1. None would choose this portion.

2. Who would risk it?

3. Who will flee from it?

(J. Burns, D. D.)

1. The object. "Harvest."

2. The opportunity. "Summer."

3. The limitation. "Past." "Ended."

4. The neglect irreparable. "We are not saved."

II. TO WHAT CIRCUMSTANCES APPLICABLE.

1. Neglect of decision for God.

2. Neglect of spiritual culture.

3. Neglect of Christian service.

III. LESSONS. Importance of —

1. Present opportunity.

2. Present dedication.

(J. Farren.)

II. LANGUAGE OF DEEP AND HUMBLING CONVICTION. That, having abused their only opportunity for seeking salvation, for fulfilling the solemn object of life, it is gone forever. Awakened at last to interests of souls, but too late.

III. LANGUAGE OF DISTRESSING AND GLOOMY DESPONDENCY. Such despondency as the afflicted and tempted servants of Christ sometimes experience: their minds clouded, peace gone, hope perished, they take up cry of text.

(E. Cooper, M. A.)

     5952   sorrow
     8239   earnestness
     8713   discouragement

Jeremiah 8:18-22

     8722   doubt, nature of

Jeremiah 8:21-9:1

     5899   lament

What have I Done?
The text is "What have I done?" I shall just introduce that by a few words of affectionate persuasion, urging all now present to ask that question: secondly, I shall give them a few words of assistance in trying to answer it; and when I have so done, I shall finish by a few sentences of solemn admonition to those who have had to answer the question against themselves. I. First, then, a few words of EARNEST PERSUASION, requesting every one now present, and more especially every unconverted person, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Who Shall Deliver?
"Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?"--JER. viii. 22. "Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee; for Thou art the Lord our God."-JER. iii. 22. "Heal me, O Lord, and I shall be healed."-JER. xii. 14. "O wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. The law of the Spirit of life in Christ …
Andrew Murray—The Ministry of Intercession

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our …
Hugh Binning—The Works of the Rev. Hugh Binning

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament