Let us now contemplate, in the second place, THE PROCEEDINGS TO WHICH THIS WILL LEAD. "And I saw a great white throne." It is the judgmentseat of Christ. He is the Judge of all: "The Father judgeth no man, but hath committed all judgment to the Son.” "And I saw the dead, small and great, stand before God; the young and the old, the rich and the poor, the prince and the peasant; none are too insignificant to be overlooked; none too great to be brought to the bar. And shall be there? is the question which every one now present should ask himself. And there is but one answer that can be given: every one of us must actually stand before the judgment-seat of Christ. It is recorded in the chapter that sets before us, in our Lord's own language, the proceedings of the Judgment, that when the dead shall be raised, and the Son of Man shall come in his glory, he shall separate them one from another with as much facility as a shepherd divideth his sheep from the goats; and he shall place the sheep on the right-hand, and the goats. on the left. Thus the sentence will be anticipated; and how can it be otherwise? Those who have died in successive ages have known already whether they are among the saved or the lost; for no human spirit can quit the body at death, and enter the unseen world, without having a place, even then, assigned it, which will fix the eternal destiny, and make that destiny distinctly and perfectly and irrevocably known to every one that goeth forth out of this life and out of this world. Do you ask, then, What end can be answered by the scrutiny of the day when the Son of Man shall come the second time? The answer is, It is to bring forth, before the universe, the entire manifestation of individual character; it is to publish to the whole world the evidence on which the sentence will in every instance rest; it is to justify, as well as to pronounce, the decision of the Omniscient and Righteous Judge. For this reason it is represented in the passage before us, that the books are opened, and the dead are judged out of those things which are written in the books according to their works. There is here evidently an allusion to the records which men write in books, because reliance cannot fully be placed on the register of their own memory. But can any thing escape the memory of Him before whose eye the past and the future are alike and perpetually present? His memory is itself the book by which he will judge the world; his own eye penetrates the entire character of every one of all the myriads before his bar, seizes all in one view; all the actions, and all the motives, and all the principles, and all the passions, of every human being. With what feelings, my friends, ought we to read the 139th Psalm: "O Lord, thou hast searched me, and known me. Thou knowest my down-sitting and mine up-rising; thou understandest my thoughts afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether." What will be the memory of man at that great day! What a resurrection there will be of thoughts! What crowds of deeds and words and habits and thoughts will rush upon the memory, and arouse the conscience! Oh, how the rapid, the impartial, proceedings of that silent tribunal within the heart will anticipate the decision of the Supreme Judge! Have you never known, my friends, what it has been to have the memory of past events and of past doings crowd upon your mind, instantaneously, when the recollection has been roused by something you have heard? The deeds of other days, and the thoughts of other days, long since gone by, may rush upon your memories like a torrent, which it is impossible to stay; perhaps inflicting most insufferable anguish, perhaps most unwelcome and most disquieting. What, then, must be the rush of memory, the crowd of recollections when the spirit

is roused to a degree of energy, and of thoughtfulness, and retrospection, and anticipation, unknown on earth; and when it is known, that on the sentence about to be pronounced, an ever-during eternity must depend?

But what is the character and the design of that other book, which is called in the passage before us, "the book of life?" What a title! What a record that must be! Of this it is said, "Whosoever is not written in the book of life shall be cast into the lake of fire." This is the register written in heaven of the names of all who compose "the general assembly and church of the first-born." And what cheering light, my friends, is thrown upon its character when it is described as "the Lamb's book of life;" the book of life of the Lamb that was slain. Now well we know, that whosoever has spiritual life, whoever has life through the Lamb that was slain, has his name written in the book of life; and well we know, that whosoever has the Son of God by faith has life: "He that believeth on Him hath everlasting life, and shall never come into condemnation, but is passed from death to life. Believest thou on the Son of God, my fellow sinner? Hast thou exercised "repentance towards God and faith in our Lord Jesus Christ?" Then certain it is that thy name will be found written in the Lamb's book of life, and that there it was written even before the foundation of the world. At his first advent Christ said, "I am come that ye may have life;" at his second, he will unfold on the judgment-seat the pages of the book of life. Yes; and if your name, my fellow sinner, be not found there, to you the Judge will say, "Ye would not come to me that ye might have life. The life was made known to you, the life was set before you, you were invited to seize it, you were invited to obtain it; but you rejected it; you rejected the Saviour in whom alone there is life." And what will be the sting of conscience in fixing and inflicting unutterable anguish, that you would not come to Him that you might have life? Are you lying under that condemnation? Death and life are now set before you; which will you choose? Choose life, and your souls shall live; for whosoever, conscious of his guilt and condemnation, at the last day, now comes and submits himself to God's way of salvation-to flee for refuge, to lay hold upon the hope set before him in the Gospel-shall receive pardon now, the beginning of salvation now, and the completion of that salvation at the day when the Son of God shall come the second time. I have no doubt, some may, perhaps, be saying, "My name is in the book of life." Happy, indeed, you are, my friends, if you can say this on good grounds. "In this rejoice not," said Jesus to his apostles and disciples, "that the devils are subject unto you; but rather rejoice that your names are written in the Lamb's book of life."

But let me remind you, it is one thing to feel confidence, and another to be entitled to it. To prevent self-delusion, let us observe, it is here written concerning all that were judged, that they were judged every man "according to his works." Blessed be God, the sinner that believeth is justified freely by his grace: the book of life is the book of grace: all who live will owe their lives to the Lamb that was slain, to his atoning blood, and his perfect, glorious righteousness for Jesus is made, to every one that believeth, wisdom, righteousness, sanctification, and redemption of the body at the last great day. Yet, unquestionably, there is a sense in which both believers and unbelievers will be judged according to their works; that is to say, their works will be adduced as the evidence of character. It is precisely with that design that our Lord represents an appeal being made to their actions, when he himself gives an account of what shall take place when he comes the second time. He represents himself as saying to his disciples, "I was hungered, and ye gave me meat: I was thirsty,

and ye gavɛ me drink: I was a stranger, and ye took me in: naked, and ye clothed me. I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the king shall answer and say unto them, Verily, I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." These were their works; Why were these works brought forward only to show that they had a merit, on the ground of which sin is pardoned and heaven bestowed? That is opposed to the whole canon of divine revelation, because sinners can only be justified and saved freely by the grace of God, through faith in Christ Jesus. But, then, a reference to these works answers a most important and valuable purpose: where there is true faith, that works by love, and that secures obedience. Now, those who are true believers, love their Saviour; and, loving their Saviour, they love to do his will; and his will was, that they should show love to their brethren. And, therefore, when they showed love to their brethren, by relieving their wants, by befriending the destitute, by giving food to the hungry, and clothing to the naked, that was the proof that their love was sincere; and their love was the evidence that their faith was genuine. And, therefore, these works are brought forward at the last day as the outward evidence of the reality of the inward change: so that they will be judged in that sense, by their works. Such is the meaning of that part of the passage before us.

It remains for me to contemplate, in the third place, THE Ever-during RESULTS OF THE JUDGMENT OF THAT GREAT DAY. First of all, hear the doom of the first, and the oldest, and the greatest sinner in the universe. "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever." "The beast and the false prophet" were the ministers and agents he employed, particularly during the papal reign. But the first tempter, and the great destroyer sinks under the doom he has dreaded ever since the curse was pronounced on the serpent in the garden of Eden. With all the unholy and rebellious spirits, over whom he was chief, he must now be shut up for ever in the abodes of misery. Oh what anguish, what self-torture, what recollections of heaven lost, and what a tremendous weight of wrath will he endure, from the judgment pronounced by Him that sits upon the throne!

It is added, "And death and hell were cast into the lake of fire." Death and Hades (that is, the unseen world, which had been the abode of the separate spirit) can no longer have existence. Death holds the bodies of men only; the bodies being restored to life, death is no more; death is at an end; death has no more any reign; death has no more any being. Hades held the spirits of men in a state of separation from the body; but these spirits being now re-united to the body, Hades is no more; Hades has no longer any existence. death and Hades are now destroyed. But then begins the second death. The first death, my friends, is the separation of the soul from the body; the second death is the separation both of the body and the soul from God, from glory, and from blessedness. It is said, "Whosoever was not found written in the book of life was cast into the lake of fire." Ah, what that fire is who can tell? Were it like the fire which shall reduce to ashes a burning world, it were torture; but it would at length ourn out, or the victims would be burned up; but this is a fire of which it is said, it never will be quenched; it is a fire

that acts upon spirit-perhaps, also, upon the resurrection body, and yet without consuming either. That lake of fire is to receive, both devils and their human victims, which have taken part with these malignant spirits, in their enmity against God, and against his Son, and against his salvation. "Depart," says the Judge," into everlasting fire, prepared for the devil and his angels." Oh, what should be the effect, my hearers, of such warnings as these upon every sinner that hears me? Do you think, that the God of Grace has any delight in making any of his creatures wretched? With what design, then, has he caused these disclosures of the wrath to come to be made in his word? With what design did Jesus speak so much-the benificent, compassionate, and benignant Saviour with what design did he speak so much of judgment to come, and of the wrath to be revealed against the unrighteous, when he should come the second time? Was it to harrow up the feelings? Was it to create consternation and dismay, unprofitably and unnecessarily? Or, was it not to arouse the sinner to escape from ruin, and to lay hold of eternal life? And was it not the same reason induced the benevolent Apostle of the Gentiles to set before his hearers and readers, the terrors of the law, the terrors of the judgment-seat of Christ? It was to shew them the folly of continuing exposed to the guilt and danger of the soul's perdition; it was to urge them without the delay of a day, or hour, or moment, to lay hold of the covenant of grace, to believe on the Son of God, that they might receive the forgiveness of their sins, and an inheritance among them that are sanctified.

Now, for what purpose has this subject been brought before you to-night, but to shew the tremendous danger of those who are living without the pardon of sin, who are living without renewal of heart, who are living without repentance. Is there not a Saviour? Is there not one able and willing to "save to the uttermost all that come to God by him!" Go to his throne; plead the death, and the glorious work and righteousness of the blessed Redeemer, plead the promise of a free and full pardon to every one that believeth on his name; and you shall not perish, you shall have everlasting life.

But what is the destiny of those whose names are written in the book of life? We may find it gloriously set forth in the two concluding chapters of this book. Let us just in conclusion read a few verses from the first of these chapters. "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write; for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely." Oh, my friends, how should your hearts beat with joy and gratitude, when such an announcement as this brings to a close the canon of Scripture; “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Remember, at the same time, it is only he that believeth on the Son of God shall partake of that blessedness; whereas, he that believeth not "cannot see life, but the wrath of God abideth on him."

77

THE SANCTIFIED CONTEMPLATION OF THE SECOND
COMING OF CHRIST.

REV. W. DODSWORTH, A. M.

MARGARET CHAPEL, CAVENDISH SQUARE, DECEMBER 22, 1833.

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless."-2 PETER, iii. 11-14.

THERE is a practical influence which the Christian expectation of the coming of the day of the Lord must exercise over the life and conduct, when we contemplate the dissolution of all present things. There is much in the consideration that all these things shall be dissolved, independent of the expectation of those things which shall succeed in their place, which is calculated to exercise a most wholesome and beneficial influence over our use and enjoyment of the things of time and sense. There is much indeed in the single circumstance that all have an end, that they are transient and perishing, which is calculated to produce a most salutary impression on a reflecting mind. There is much in the very fact, that our walk and intercourse in this world is amongst the dying and the dead, that we cannot fix our eyes upon aught that is unchangeable or abiding-there is much in the testimony which our own consciousness, as well as divine revelation bears, that there is within us that which must outlive the objects which surround us-there is much in this single fact which has a tendency to produce that chastened and sober mind, which, under God's grace and blessing, will prove most salutary to the soul.

But when, in addition to this, we consider the nature and character of that death which all things must eventually die, and when we reflect, that a judgment of fire from the Lord is threatened against them, and is even impending over them, that their time is fixed in the counsels of God, and that the tokens of his anger must be revealed upon them, here is another feature which is calculated greatly to add to the impressiveness of the anticipation of the great day of God. It tells us, that all things are, in some sense, still under the power of evil, that all things are employed by the great enemy of souls to our injury; it tells us that all things must be cleansed and purified before we can indulge in the free and unsuspecting use of them. It is indeed true, that if we are Christ's, all things are ours, things present as well as things to come; and this is one great use to make of the redemption of Christ, embracing all the world. By faith we may be said to have entered on our inheritance; but inasmuch as all things, so far as they are objects of sense, are yet under the fall, so have we need to exercise a holy jealousy over ourselves in the use of every one of them, and to look