you acknowledge-that death is certain, and the consequences of it solemn and interesting, full well you know that you must, some time or other, think seriously of death and futurity, attend closely to the truths of God's word, and no longer postpone the concerns of your souls, you will not deny. Why then do you trifle with these things now? If ever you apply your hearts to them in earnest, your past inattention will be one principal source of your grief.

III. Ephraim, in this prayer, expresses a deep sense of his dependence on God for grace to turn him. "Turn thou me, and I shall be turned."

Sinners, when they think of turning to God, too often forget their dependence on him; and when they form resolutions, they form them in their own strength: But when they come to a just conviction of, and actual turning from sin, they renounce selfdependence, and place their hope in God. They reflect, how often they have had serious intentions, and soon have lost them how often they have purposed, that they would not transgress, and have transgressed again how often they have begun a reformation, and have speedily abandoned it. This experience of the deceitfulness of the heart makes them afraid to trust it again. They now go out of themselves and run directly to God. They cast themselves as well on his grace to turn them, as on his mercy to pardon them.

Some, under a conviction of sin, are so filled with a sense of guilt and pollution, that they think it presumption to apply to God in their present condition; and imagine they must make themselves better, more fit for his notice, and more worthy of his regard, before they venture to trust in him, or call upon him. But Ephraim, you see, under the deepest sense of guilt and unworthiness, goes to God

with this request, "Turn thou me, and I shall be turned." The sinner is not to trust in God for pardon, in any other way than that of repentance, nor is he to ask, that God would grant it on any other con dition; for on no other is it promised, or can it be received. But as repentance is a present duty, só for grace to repent he is to apply to God without de. lay. If he is sensible of the corruption of his heart, he must call on God to create in him a clean heart. He is not to wait, till he has done something to recommend himself to God, before he asks God to do any thing for him; but sensible that all things are of God, he must pray, that God would work in him the whole good pleasure of his goodness. Are you then convinced of your sinfulness-do you remember, that you have often made, and as often broken good resolutions have often set out for heaven, and as often turned back? Go to God now with Ephraim's prayer-go without delay. Take with you words and turn to the Lord. Say to him, "Take away all iniquity and receive us graciously; heal our backslidings and love us freely."

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Prayer for the grace of God to turn you, must be made with correspondent resolutions: Otherwise you ask that, of which you have no desire. Prayer is the reasonable desire of the heart directed to God, If you sincerely pray, that God would turn you, it is your desire to be turned, and you will frame your ways to turn. It is absurd to pretend a desire to do a thing, when you take no care and use no means to do it. Will you think an intemperate man in earnest, in praying for divine restraints from excess, if: he immediately runs into the places of licentious indulgence? Or the profane person sincere in praying, that he may be ruled by the fear of God, if still he continues to associate with the ungodly, and sit in the seat of scorners?-They who pretend to pray at

all, often make petitions for the grace of God to give them repentance, to renew their hearts, and turn them from a sinful to a holy life. If they have any meaning in such petitions, they will converse with the holy scriptures, attend on the institutions of the sanctuary, oppose the corruptions of their hearts, shun known temptations, lay aside the sins, which most easily beset them, apply the means of repentance and holiness, and no more yield themselves to work iniquity with greediness.

Under awakenings and convictions preparatory to repentance, there will be, in many respects, an alteration in the disposition of mind, and in the manner of life. The external practice of wickedness will be renounced; many duties, before neglected, will be taken up; and they will be performed with some degree of attention. They who receive with meckness the engrafted word to the salvation of their souls, are described as having first laid apart all filthiness and superfluity of naughtiness. And whenever true repentance, or conversion takes place, there is such a view of the evil and danger of sin, and such a sense of dependence on God, that Ephraim's prayer is adopted in earnest, "Turn thou me, and I shall be turned." It now appears meet to be said unto God, "I have borne chastisement; I will not offend any more; that which I see not, teach thou me. If I have done iniquity, I will do no more." In this change the soul comes to a full resolution against all sin, makes an unreserved dedication of itself to God, at the same time places a humble reliance on his grace, and seeks it with the earnestness of the patriarch, "I will not let thee go, except thou bless me.”

IV. We are here taught, that the conversion, which God effects in the soul, is real and permanent, and discovers itself in sensible and lasting fruits. When he turns sinners, then "they are turned,”

Some conversions are but transient. Reformations effected merely by human advice, by external restraint, by motives of temporal interest, by the terrors of apparent death, reach not to the heart; and they seldom last long. The Psalmist says of Israel, "When God slew them, then they sought him; they turned and inquired after him; they remembered, that God was their rock and the high God their Redeemer: But their hearts were not right with him, neither were they stedfast in his covenant." God complains by the prophet, that "their goodness passed away, as the morning cloud and the early dew." Their goodness was a reformation begun in trouble, and dismissed when the trouble ceased. In their affliction they sought God early : In their prosperity they transgressed his covenant.

True conversion is not merely the effect of external changes, threatening dangers, or human persuasives, though these may have their influence as means in the divine hand; but, in substance, it is the effect of divine operation on the heart, accompanying the use of external means.

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When God turns sinners by his grace, renewing them in the spirit of the mind, then they are turned indeed-then they become new creatures. The fruits of Ephraim's turning are described in the words following our text; Surely after that I was turned, I repented," or changed my manner of life, "and after that I was instructed, I smote on my thigh," in testimony of my selfabhorrence; "I was ashamed; yea, even confounded, because I did bear the reproach of my youth."

Real conversion discovers itself in the fruits, which it produces. By these we must judge of its sincerity. Nothing is to be called conversion, but that which makes us other and better men-truly humble and holy, pious and benevolent, averse to sin,

watchful against temptation, and active in duty.And this amendment must be, not temporary, but abiding. They who in an honest and good heart receive the incorruptible seed of God's word, bring forth fruit with patience. They who continue in Christ's word, are his disciples indeed. They who engage in his service, and endure to the end, will receive the promised reward. If any man draw back, it is to perdition. In him God has no pleasure. We may observe, once more;

V. The hope, which Ephraim expresses in his prayer, is grounded on God's covenant: "Turn thou me, and I shall be turned, for thou art the Lord my God." As such thou offerest thyself as such Ị choose thee.

The great promise made in the covenant, which God proposes to us, is this; "I will be a God to you." This promise comprehends every blessing, which we need-the pardon of sin, the influence of the spirit, and the happiness of heaven. Turning to God, and submitting to him as our God, is the great condition of the covenant. The penitent turning to God, acknowledges him as his God, in such language as this; "Other Lord's have had dominion over me; but I will" now and henceforth "make mention of thy name." He renounces sin and the world, and devotes himself to God to serve him forever. He now lays hold of, and rests on the promise of the covenant. Conscious of his resolution and desire to forsake sin wholly, and to serve God in newness of life, he commits himself to him, hoping for grace to sanctify him, and for mercy to pardon him. The promises which he finds in God's word are the only ground of his hope. The covenant here stated and proposed, is his great consolation. To this he flees for refuge. Conscious of guilt he can draw comfort from no other source