From the sermon:

The earth is tossed like a ball, and bursts asunder like a moldering clod!. See, the yawning gulfs open! the flames bursting forth from the center; and a horrid confusion of fire and smoke rolling through the arch of heaven! See the works of nature and art perishing in one promiscuous ruin! Mountains sinking and bursting out into so many volcanoes, vomiting up seas of liquid fire! Rocks dissolving, and pouring their melted mass into the channels of the rivers! Pyramids, towers, palaces, cities, forests, and plains — burning in one gigantic, indistinguishable blaze! The seas evaporating, and vanishing away, through the intenseness of the heat! a mixed, confused heap of sea and land! floods of water, and torrents of melted rocks! Now the earth is turned upside-down, inside-out, and reduced into one gigantic chaos!

And where, you hardy, presumptuous sinners, who can now despise the terrors of the Lord — oh! where will you flee in this tremendous day? What shall support you when the ground on which you stand is gone? What rock or mountain shall you procure to shelter you, when rocks and mountains are sinking and disappearing, or melting away, like snow before the sun? How can you expect to escape hell — when the earth itself is turned into a lake of fire and brimstone! Oh! how can you bear the thought of rolling and weltering there? What is now become of your lands and possessions on which you once set your hearts? Nay, where is the country, where the continent, in which you once dwelt? Alas! they are all reduced into ashes!

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From the text..."But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."  1 Cor. 9:27

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From the book, Practical Piety...In some halcyon moments we are willing to persuade ourselves that religion has made an entire conquest over our heart; that we have renounced the dominion of the world, have conquered our attachment to earthly things. We flatter ourselves that nothing can now again obstruct our entire submission. But we know not what spirit we are of. We say this in the calm of repose and in the stillness of the passions; when our path is smooth, our prospect smiling, danger distant, temptation absent, when we have many comforts and no trials. Suddenly some loss, some disappointment, some privation, tears off the mask, reveals us to ourselves. We at once discover that though the smaller fibers and lesser roots which fasten us down to earth may have been loosened by preceding storms, yet our substantial hold on earth is not shaken, the sap root is not cut, we are yet fast rooted to the soil, and still stronger tempests must be sent to make us let go our hold.

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From the book Practical Piety...If God be the center to which our hearts are tending, every line in our lives must meet in him. With this point in view, there will be a harmony between our prayers and our practice, a consistency between devotion and conduct which will make every part turn to this one end, bear upon this one point.

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From a recommendation: According to J.I. Packer and Peter Lewis this is the classic Puritan treatment of what Martin Lloyd-Jones called "spiritual depression." Sometimes called "the dark night of the soul," the most familiar term for this spiritual depression was "desertion." The Puritans did not believe the God deserted the converted soul, but to the individual it seemed that way. 

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The Consistency of the Sinner's Duty to Comply With The Gospel ; With His Inexcusable Guilt In Not Complying With
It, Illustrated And Confirmed: 1769 a few excerpts from this book just discovered this morning while doing searches at books.google.com

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A Continuation of the book,  The Evidences of the Faith of God's Elect

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From the work: Where unbelief prevails, the mind has no view of the glory that is in

   this way of salvation, in that it is so becoming of God and all his
   holy properties, as the apostle declares, 2 Cor. iv. 4. And where it is
   so, whatever is pretended, men cannot cordially receive it and embrace
   it; for they know not the reason for which it ought to be so embraced:
   they see no form nor comeliness in Christ, who is the life and centre
   of this way, "no beauty for which he should be desired," Isa. liii. 2.

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Another one of Bunyan's vivid sermons on being past the day of grace, "How many times have you disappointed me? How many seasons have you spent in vain? How many sermons and other mercies did I, of my patience, afford you? but to no purpose at all. Take him, death! O! good Lord, saith the sinner, spare me but this once; raise me but this once. Indeed I have been a barren professor, and have stood to no purpose at all in thy vineyard; but spare! O spare this one time, I beseech thee, and I will be better! Away, away you will not; I have tried you these three years already; you are naught; if I should recover you again, you would be as bad as you were before. And all this talk is while death stands by. The sinner cries again, Good Lord, try me this once; let me get up again this once, and see if I do not mend. But will you promise me to mend? Yes, indeed, Lord, and vow it too; I will never be so bad again; I will be better. Well, saith God, death, let this professor alone for this time; I will try him a while longer; he hath promised, he hath vowed, that he will amend his ways. It may be he will mind to keep his promises. Vows are solemn things; it may be he may fear to break his vows. Arise from off they bed. And now God lays down his axe. At this the poor creature is very thankful, praises God, and fawns upon him, shows as if he did it heartily, and calls to others to thank him too. He therefore riseth, as one would think, to be a new creature indeed. But by that he hath put on his clothes, is come down from his bed, and ventured into the yard or shop, and there sees how all things are gone to sixes and sevens, he begins to have second thoughts, and says to his folks, What have you all been doing? How are all things out of order? I am I cannot tell what behind hand. One may see, if a man be but a little a to side, that you have neither wisdom nor prudence to order things.[19] And now, instead of seeking to spend the rest of his time to God, he doubleth his diligence after this world. Alas! all must not be lost; we must have provident care. And thus, quite forgetting the sorrows of death, the pains of hell, the promises and vows which he made to God to be better; because judgment was not now speedily executed, therefore the heart of this poor creature is fully set in him to do evil.

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This chapter is part of Horatius' Bonar's Words to Winners of Souls.  One paragraph reads, "We have been unfaithful. The fear of man and the love of his applause have
often made us afraid. We have been unfaithful to our own souls, to our flocks,
and to our brethren; unfaithful in the pulpit, in visiting, in discipline in the church.
In the discharge of every one of the duties of our stewardship there has been
grievous unfaithfulness. Instead of the special particularization of the sin
reproved, there has been the vague allusion. Instead of the bold reproof, there
has been the timid hint. Instead of the uncompromising condemnation, there has
been the feeble disapproval. Instead of the unswerving consistency of a holy life
whose uniform tenor should be a protest against the world and a rebuke of sin,
there has been such an amount of unfaithfulness in our walk and conversation, in
our daily deportment and talking with others, that any degree of faithfulness we
have been enabled to manifest on the Lord's Day is almost neutralized by the
lack of circumspection which our weekday life exhibits.

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