in solitude. According to either mode of explanation the phraseology includes every thing, which we think, speak, or do. All this, the text informs us, "GOD will bring into judgment."

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With this explanation, the Doctrine, contained in the text, is as clearly and forcibly declared, as it can be. My intention in choosing the passage as the theme of discourse, at the present time, is to derive from it the following plain, practical, solemn, Remarks.

1st. How unprepared are We, in all probability, for this disclosure of our characters.

Every child of Adam has, probably, done many things, which he would not have known, for any consideration, to his fellow creatures. Not a small number of these no motive would persuade him to discover to his nearest and best friends; to those who would regard him with the greatest tenderness, and cast the most indulgent eye upon his failings. Look into your hearts; and see whether there are not many such things which have been done by you, every year, every month, every week, nay some, at least, every day. Of these there are in all probability some, which, if they were to be disclosed to mankind, or even to an individual friend, would overwhelm us with shame, dismay, and anguish. How many are there, think you, in this assembly, who would not shrink and tremble if they were compelled publicly to utter their impious thoughts of Gon ; their unkind, envious, and ungrateful, their false, and fraudulent, feelings towards their fellow men; or their impure indulgences of a licentious imagination, and a corrupted heart ? Where is the face of bronze, that would not turn pale at this disclosure; or the heart of marble, that would not dissolve beneath the eyes of those to whom it was made? Would not the character be blasted; would not the hopes wither; at the very commencement of the melancholy tale?

How many of these thoughts have been such, as we have never dared to speak? How many of them, designs, which we should have shuddered to execute? Nay, how many of the words which we have spoken, and of the designs which we have executed,

have been in our own view so guilty and so shameful, that the only peace, which we can find when remembering them, is derived from that miserable refuge of sin; that they are known only to ourselves? Were we to be informed, that a disclosure of them was about to be made; would not the information probably put an end to our peace forever?

But if it would be distressing to a degree not easily comprehensible, to have these things known even to our friends, how much greater would be our anguish to have them known to mankind? What, then, must be our emotions, were they to be published to the assembled universe? What a triumph will it be to fiends, to see the race of Adam, and ourselves perhaps equally with others, holden up before all Intelligent beings in so odious, shameful, and humbling a light? How must good men feel for themselves; and weep for others? If angels can weep; must not their tears fall over such a recital?

Above all things, how dreadful must it be to have this disclosure made before the eternal GOD; to have all our secret as well as open sins "set in the light of his countenance," and in this noonday splendour placed in order before our eyes. Infinitely more important to us will His views of our character be than those of all other beings united. Proportionally overwhelming will it be to see, and know, and feel, that our whole character is naked before him, and our sins without a covering.

In addition to all these distresses, we ourselves shall be compel led to make this humiliating disclosure. "Every one of us," says St. Paul, "shall give account of himself to God." This discovery of our character would be terrible, if the facts were all recorded in a book, and read over in our hearing. How much more distressing must it be for the unhappy culprit to rehearse his own sins before "the Judge of the quick and the dead?" Whose lips would not tremble, whose heart would not rend asunder, when summoned to such a task as this? Who would not stand aghast, when he saw the multitude of his own crimes; and marked their black and dreadful die? How could his tongue begin the terrible recital? Where and when could it end?

On this dis

But the one half of this distress is not yet told. closure our final sentence, our everlasting reward, will be founded. "We must appear," says St. Paul, "before the judgment seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good, or bad." (II. Cor. v. 10.) Of all the anguish suffered on this side of perdition, none will be so excruciating as that which will be excited in the soul of a sinner by his account of his own sins; given with a full conviction, that from that very account will proeeed the sentence which will condemn him to eternal woe. On this tremendous occasion how will the best of men need to be supported and encouraged, when presenting before their Judge the innumerable evils which even they have committed? How deeply will they, feel their necessity for the all-cleansing blood of the Redeemer, to change their crimson into white?

Should, then, the judgment be set; and the books, out of which mankind" will be judged according to their works," be opened this day; is it not plain to every person in this assembly, that he is very unhappily prepared for such an exhibition of his character? 2dly. What a mighty change will then be made in the state of

men.

In this world mankind have agreed upon certain principles; according to which they estimate the characters of their fellow men, and yield their applause, or distribute their censures. Those who are rich, who are in high offices, or of great influence; men of genius, learning, and eloquence; the splendid, the beautiful, and the polished; the brave, and the powerful; are regularly the objects of admiration and praise. The poor, on the contrary, the weak, the defenceless, the dependant, the unpolished, and the ignorant, are neglected, despised, and forgotten.

But there a far different mode of estimating characters will be adopted. There all will be tried by the great rule of good and evil, friendship to God and enmity, faith in the Redeemer and unbelief.

To have been good, here, will, be to be happy there; to be rich, honourable, and beloved. To have been evil, here, will be

to be poor, despised, miserable, "and in want of all things," there. It will never be asked, there, whether the person, who is a candidate for shame or honour, punishment or reward, was born in a palace or a cottage; sat on a throne, or a stool; owned a rood or a province; was learned or ignorant, eloquent or dumb. It will only be asked whether he employed such powers and means as were given to him, for the glory of GoD, and the good of his fellow men.

It will not be asked whether he was brave, but whether he was meek; not whether he was renowned, but whether he was humble; not whether he was opulent, but whether he was "rich in faith and good works;" not whether he acquired applause and glory, but whether he diligently promoted the piety and the happiness of his fellow men.

From this new standard of estimation mankind will be divided into classes, totally different from those which exist in the present world. Multitudes of the rich, the great, the learned, the polished, and the renowned; will appear on the left hand, in shame, and want, and woe, inexpressible. Multitudes, at the same time, of the poor, the humble and the despised, will appear on the right hand, invested with glory, honour, and immortality. You are not however to understand, because it is not true, that the possession of wealth, power, refinement, learning, and distinction, in this world, will, in that, be considered as a crime; or become to any man the foundation of future shame and punishment. It will not be the possession of these things, but the manner in which they were desired, sought, or used, which will prove the source of condemnation to the guilty possessors. Multitudes of the rich, the great, and the polished, will find their "names written in the Lamb's book of life;" and be received with "an open and abundance entrance" into the favor of GOD. Still it will be seen in a terrible manner, that those, who here would be rich, fell almost of course "into temptation and a snare," and "into many hurtful and corrupt lusts, which drowned" them "in destruction and perdition." Yet it will be found that some of this number "trusted not in uncertain riches, but in the living God; that

they did good," and were "rich in good works ;" were "ready to distribute and willing to communicate ;" and that thus they "laid up in store for themselves a good foundation against the time to come, and laid hold on eternal life." On the contrary poverty, ignorance, and degradation, in this world, will constitute no part of the reasons for which those, who have suffered these things, will be accepted in that. They will be accepted, because they have been " poor in spirit ;" because they have been humble followers of the Redeemer; because they have loved and served GOD: Those, who have not done these things, however degraded and beggared in this world will at the final day sink into poverty and wretchedness, inconceivably more distresssing.

From this mode of estimating characters, also, most afflicting distinctions will be made among those who have lived in the same condition, the same circumstances, the same neighbourhood, the same house; who have been members of the same congregation, the same class, the same family. Of all these "one will be taken, and another left." When David smote Moab, "he measured them with a line, casting them down to the ground. With two lines measured he, to put to death, and with one full line to keep alive." A process, in effect resembling this awful procedure, will be adopted at the final day. Persons, united by the tenderest ties of life and the strongest bonds of affection, will there be separated forever. Eli will no more be united to his sons; nor Samuel to his. David will be finally separated from Amnon and Absalom; Hezekiah from Ahaz; and Josiah from Amon. These, melancholy to think, are not exempt cases. They are not even extraordinary. The nearest friends now, as truly as then, and probably as often, will be sundered in this manner. Which of those, who are before me, intends at this awful season to see his companions and classmates on the right hand, arrayed in immortal glory, and to take his own miserable station on the left? What brother is prepared in this manner to part from his beloved brothers? What sister, regarded here with intense affection, will be able to open her lips, and pronounce to her sisters the eternal farewell? What parents can sustain even the thought,