And whosoever shall be ashamed to confess me before men, of him shall the Son of man be ashamed, when he shall come in the glory of his Father, and with his holy Angels." This audience well know how great a proportion of their whole number have, hitherto, failed to confess Christ before men. The reason, which you yourselves will allege for this act of disobedience is, that you do not believe yourselves prepared to make a profession of Religion in such a manner, as it ought to be made. In alleging this reason do you not see irresistibly, that you declare yourselves to be unprepared for the coming of Christ? Certainly then, you will not think it hard, that I take you at your word, and pronounce you unprepared. You will not doubt, that those, who are unfit to commune with Christ at his table, here, are unfit to sit down with him in the kingdom above. If you have no sincere interest in his death and sufferings; you have unquestionably no title to the blessings, which they purchased.

The command to enter into covenant with God is sufficiently plain to forbid all doubt in every man concerning his duty. GoD covenants with us to be "our GOD," only when we covenant with him to be "his people." What, then, is to become of those, who do not enter into this covenant? Let every such person remember, that there is no title to any spiritual or eternal blessing, but through this covenant; and that, if he be not found in it in the end, he will not be acknowledged as a child of GoD, nor admitted into his heavenly kingdom.

That persons do, in some instances, become real penitents, and true believers, and from scruples of conscience are yet deterred from making a public profession of Religion, I readily acknowledge. I further acknowledge, that these persons have, in every case, really given themselves up to GoD in this covenant; although they have not done it publicly. I also acknowledge, that every one of these persons is numbered among the people of God, and is entitled by the promises of this covenant to all the future, immortal blessings, which it conveys. So far as these considerations will communicate hope, peace, and comfort, to any individual in this Assembly, I certainly wish to give him consolation.

That there are such persons in this Assembly is not improbable and I certainly wish them all the comfort, and all the hope, which on evangelical principles they can obtain. As, however, it is of the last importance, that they should not be deceived, either by themselves, or by me, let me suggest to them the following things.

They have not hitherto, made a public profession of Religion. The reason, why they have not done it, is they doubt their own fitness to make it, or in other words their ability to make it with truth. In this manner they give their own deliberate judgment against themselves.

Let me then ask them, whether there is not reason for them to fear, that their own judgment is at least sufficiently favourable to themselves; and whether GOD, who sees them exactly as they are, may not judge even more unfavourably than they.

At the best, their whole safety obviously lies in the supposition, that they are self-deceived, and that their case is really better than it is believed to be by themselves. It is hardly necessary to observe how insufficient this supposition is to furnish solid comfort, and supporting hope. Let me exhort them, therefore, to give themselves no rest, until they see their way to a public profession of Religion clear, and until they have actually confessed Christ before men.

Fourthly. Those persons also, are unprepared for the coming of Christ, who prefer the world to him.

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He," saith our Saviour," who loveth father or mother more than me, is not worthy of me and he, that loveth son or daughter more than me, is not worthy of me." If we may not prefer these most intimate relations, whom God has required us to love with great tenderness, more than Christ; certainly there is nothing, which we are permitted to love in this manner. Accordingly, St. John observes, "If any man love the world; the love of the Father is not in him."

To every intelligent being there is some one supreme object of his affections: and this is, probably, always either GoD, or himself. But GoD admits, here, no rival. His only command with

respect to this subject is, "Thou shalt love the Lord, thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." By every person, who prefers the world to Christ, this command is continually violated.

Ask yourselves, then, whether you do not prefer the world to Christ. To determine this question, enquire further, whether its riches, honours, and pleasures, are not more frequently the objects of your thoughts, your wishes, your designs, and your labours. Enquire whether they are not more frequently the subjects of your conversation; and whether Christ is the subject of your conversation at all.

Enquire further, whether you have hitherto believed in him with the faith of the Gospel; with that confidence of the heart, which flows out continually in acts of obedience to his commandments, and ordinances; whether you have felt, that your salvation must be derived from him only; that there is no other possible expiation for your sins, and no other ground of acceptance with God; and that therefore, if not interested in his righteousness, you will be undone.

If you have, indeed, formed these views, and exercised these affections; you do prefer Christ to the world; and may hope, with the best reasons, to be "remembered" by him "in the day when he makes up his jewels." But alas! how much cause do most of you daily give, even in the view of charity and compassion, to fear, that they are all, hitherto, to be begun; that the world is now your god, your portion, and your all. What a deplorable account must every person of this character give to Christ, at his coming, of " the deeds, done in the body."

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Fifthly. All persons are unprepared for the coming of Christ, who have hitherto put off their Repentance to a future season. 'Except ye repent," said our Saviour to his Apostles," ye shall all likewise perish." But he, that has postponed his repentance to a future day, is hitherto in this perishing condition; and, should Christ summon him to the Judgment, must appear before him in all his guilt. His first labour is yet left undone. His first step towards Heaven has hitherto not been taken.

"Procrastination," says Dr. Young, "is the thief of time." With time, it steals away also all the designs, and efforts, of man, out of which, his reformation might spring. In this manner it steals away your probation; and will finally steal away your souls. Not only, therefore, are you now unprepared, so far as this is your character; but there is the most melancholy reason to fear, that you will never be prepared for that interview with your Judge, at which all your interests of soul, and body, are to be fixed forever.

Sixthly. All those persons, also, are unready for the coming of Christ, who in their schemes of reformation reserve to themselves the indulgence of some sinful disposition, or the perpetration of some particular sin.

"Whosoever abideth in him," says St. John, "sinneth not. Whosoever sinneth hath not seen him, neither known him.” I. John iii. 6. To sin is no part of the scheme of action, proposed for himself by him who abideth in Christ. That every such person commits sin is unquestionable: but it is not a part of his designs. Yet those are not wanting; and, it is to be feared, they are not few; who form general intentions of reformation, and believe themselves to be really, and in some good degree, reformed; who still, in their scheme of amendment proceed no farther, than to drop such sins, as they can most easily part with, and reserve to themselves the privilege of committing such, as are especially dear to them. The Christian's design is to "lay aside every weight," and, especially, "the sins, which most easily beset him." The design of these men is to retain such sins, and lay aside others.

The miser, for example, will quietly give up the costly pursuits of ambition and pleasure, if he may be only permitted to amass wealth, and use the means, which are necessary for that purpose. The ambitious man is willing to yield wealth to the miser, and pleasure to the voluptuary; if he may only remain undisturbed in the chase of distinction. Give the voluptuary his pleasures; and he will cheerfully consent, that any others, who will, may toil in the sordid business of ambition and avarice.

These are gross and obvious cases: and concerning them there will probably be little doubt. But there are very many others, scarcely suspected to be of the same nature, which are, yet, always equally dangerous, and often no less fatal. There are very many persons, who from motives of safety, reputation, or decency, pass with no small propriety through life, and acquire even the character of Christians: who yet practise, habitually, sin which is scarcely observed by others, or perhaps by themselves. If they advance so far, as to give up other sins; they believe, that GOD will be satisfied, and that themselves shall be accepted. Some of these persons reserve to themselves the privilege of being peevish and fretful; some, that of being censorious; and some that of tale-bearing. Multitudes cannot give up the pleasure of making good bargains as they are pleased to style them. Multitudes insist upon the right of conforming to the customs of the world; and often speak of it as a thing absolutely necessary. Among these, many feel, that they may safely neglect family prayer. Not a small number feel, that they may sport and jest with sacred things; or that they may make journeys of convenience, or excursions of pleasure and amusement, on the Sabbath; or that they may use impure language in their conversation; or that they may safely colour their representations beyond the truth. Others, still, believe, that they may harbour an unkind, unforgiving spirit; or that they may safely enjoy the diminution of a rival's reputation; or that they may read licentious books, or indulge a licentious imagination. Finally, there are very many, who claim to themselves as a privilege to spend the golden hours of life in specious idleness; in the progress of which little is done, that is useful to GoD or man, in which amusement takes the place of business, the day of salvation is consumed in ease and sport, and the soul is bartered for the pleasure, found in trifling. Little do these persons feel, that they are bound not to "be slothful in business, but fervent in spirit, serving the Lord; to work while the day lasts," and to remember, that "the night cometh, when no man can work."