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Son, the appointed Judge, will be seen coming in the clouds of heaven, with all his Father's glories blazing around him, and all the bright armies of heaven following in his train. Seated on a throne of resplendent whiteness, with a countenance, from the terrors of which the heavens and the earth will flee affrighted, he will summon the whole race of men before him, and there cause their lives to pass in review, expose all their secret sins, lay open the inmost recesses of our hearts; while the flood of pure, celestial light, which pours itself around him, will, by contrast, cause their blackness to appear seven fold more black. Then all disputes respecting the depravity of mankind, and the demerit of sin, will be ended forever. Then no more complaints of the strictness of God's laws, or of the severity of the punishment, which it denounces upon transgressors, will be heard; for every mouth shall be stopped, and all the world stand guilty before God. But a conviction of sinfulness and guilt will then come too late; for there is no available repentance beyond the grave. He that is found a sinner at the judgment day, will continue a sinner, and be treated as a sinner, forever. O, O, then, my hearers, be persuaded now to come to the light, that your deeds may be reproved, and set in order before you; exercise such feelings respecting them, and so judge yourselves, that you may not be condemned of the Lord in that day.





In the preceding part of this chapter we are informed, that Belshazzar, king of Babylon, made a great feast to a thousand of his lords and drank wine before the thousand. And while he tasted the wine, he commanded his servants to bring forth the golden vessels, which were taken out of the house of God at Jerusalem; and he, with his guests, drank wine in them, and praised the gods of gold and silver, of brass and iron, of wood and of stone. But while they were thus insulting the Majesty of heaven and earth, by consuming his bounty upon their lusts, and profaning the vessels of his sanctuary, in the same hour there came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the palace, and the king saw the part of the hand, which wrote. Though he knew not the awful import of the mysterious words thus written, his guilty conscience soon told him, that he had no reason to expect messages of mercy from the invisible world; and therefore his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another. Nor were his terrors without foundation; for after the hand

was withdrawn, the words, MENE, TEKEL, UPHARSIN, were found written; words, which were thus interpreted by Daniel the prophet-MENE, God hath numbered thy kingdom and finished it; TEKEL, thou art weighed in the balances, and art found wanting; UPHARSIN, thy kingdom is divided, and given to the Medes and Persians. The justness of this interpretation was confirmed by the event, for that same night was Belshazzar slain.

My friends, this story affords an instructive, admonitory lesson to us all; for though we have not, like Belshazzar, profaned the consecrated vessels of the Lord, or praised the gods of the heathen, who are vanity and a lie, yet we have, in various ways insulted our Creator and provoked him to jealousy. We have often consumed his bounty upon our lusts; we have perverted those faculties, which ought to have been consecrated to his service; we have loved and served and idolized the world, and the God, in whose hand our breath is, and whose are all our ways we have not glorified ; and though the displeasure of offended heaven is not now suddenly and openly displayed, as it was in the days of Daniel; though no hand is now sent, to write the sentence of condemnation on the walls of our houses, yet there is still an invisible witness, which continually records our actions; there is still a just and omniscient God, by whom these actions are weighed; it is still true that we shall receive of him a just recompense of reward, according to our works. Our days are already number

ed and will soon be finished; for God has set bounds to our lives which we cannot pass. Soon shall we be weighed in the balance of eternal truth and justice, and if we are found wanting, we shall be cut in sunder, and have a portion appointed us with hypocrites and unbelievers. And say, my friends, are you all prepared to pass this solemn test? Should the same hand, which wrote the doom of impious Belshazzar on the plaster of the wall of his palace, be now commissioned to write our names, our characters and our doom on the plaster of the walls of this house, are there none here present, whose thoughts would trouble them; none, whose countenances would be changed by conscious guilt; none, over against whose names the damning sentence, tekel, would be seen inscribed?

This is a most interesting and important question to all of us; a question, which ought by no means to remain doubtful; a question, which it is, perhaps, as much as our immortal souls are worth, to leave for a single day undecided. And why should it remain undecided? Have we not, in our own hands, the balance in which our actions and characters will one day be weighed? Has not the Judge himself informed us, in the clearest manner, of the rules and maxims by which he will be guided in determining our irrevocable doom? Let us, then, avail ourselves of the information, which he has given us, and resolve, before we leave this house, to know the worst of our situation, and ascertain what sentence we have reason to expect from the

mouth of God. Let us, this evening, anticipate the proceedings of the judgment day, and impartially weigh our characters, hopes and pretensions in the balance of the sanctuary, that we may discover, before discovery will be too late, whether we are prepared to meet our Judge in peace.

I. Let us place in this balance the pretensions and characters of those, who hope for heaven because they were born in a Christian country, are descended from pious parents; and were by them in their infancy given up to God in the ordinance of baptism, and have enjoyed the advantages of a religious education. That there are persons, who build their eternal hopes on this foundation, daily experience but too plainly evinces; and, perhaps, there may be some such in this assembly. If so, we must assure them, that they are building upon the sand, and that they will be found wanting, when weighed at the bar of God. For though the privileges, with which such persons are favored, afford them peculiar advantages for becoming religious; yet they do not render them so, but, on the contrary, unless suitably improved, greatly aggravate their guilt and punishment. To whom much is given, of them will much be required; and those, who are thus early taught their Lord's will, unless they perform it, will be beaten with many stripes. Think not, says John the Baptist to the Jews, who trusted in their religious privileges,-think not to say within yourselves, we have Abraham to our father; that. is, trust not in your descent from that pious patri

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