we are accustomed to defer the approach of that day, when the secrets of all hearts shall be opened-the general judgment. If, dear brethren, you believe the Bible as a revelation from God, you believe that "He hath appointed a day, in the which He will judge the world in righteousness." This book of truth assures you that the Great Judge will appear, that the tribunal will be fixed, that the books will be opened, that all the human race must give an account of themselves unto God, and that according to His righteous award every individual will be made beyond description happy or miserable through everlasting ages. But how are you affected in the prospect of this awful day? Were you convinced that this tremendous scene would open upon you to-morrow, or that before you quit this church you would be startled with the signs of our Lord's coming in the air, what confusion, terror, and alarm would instantly overspread the congregation! But remember, beloved brethren, that this event is not less certain, nor less important, on account of the time which may elapse between the present moment and the events of that great day; whatever this period may be.

May the Holy Spirit of grace give us that faith which is the evidence of things not seen, that our minds may be duly impressed with the consideration of the momentous subject which has been selected for our present meditation! In discussing the scripture account of the general judgment, let us consider, I. The certainty of its appointment.

II. The character of the Judge, and the manner

III. The persons to be judged, and the proceedings that will take place in relation to their trial.

I. The first part of the subject is the certainty of the appointment of the general judgment.

"God hath appointed a day in the which He will judge the world in righteousness." The certainty of this appointment is evident; and it may be argued from reason, from the testimony of Scripture, and from the fact of Christ's resurrection.

1. That there will be a general judgment, may be argued from reason.

It is not asserted that reason would have discovered this doctrine, any more than many other of the doctrines revealed in the word of God. But it having once been made known by revelation from the Deity, it is so consonant to the principle of reason in the human mind, that its certainty may be forcibly argued on this ground. Reason assures us that the rectitude, justice, and goodness of God require a judgment; because these attributes of the Deity require that it should be well with the righteous and ill with the wicked. But it is evident that this is far from being universally the case in the present world. We frequently see wickedness exalted and righteousness depressed. Religion is trodden under foot, while irreligion triumphs. This is a fact which, hitherto, has been common to all ages of the world. Hence our Lord taught his followers, in the days of his incarnation, that if they would be his disciples indeed,

heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled."

(2.) Another of the prominent doctrines of the Word, which its ministers are commanded to preach, is that men are transgressors of the law of God, and that on this account they are exposed to condemnation in the judgment.

What is its tre

The law of God is perfect like himself. It enjoins every duty, it forbids every sin. It requires perfect obedience of every human being; it denounces a curse against every transgression. mendous language?" Cursed is every one that continueth not in all things which are written in the book of the law to do them." No mortal man has so continued, and therefore no man exists who is not accursed by the law. He may form excuses for himself; but the law admits of none. Perfect obedience is the continual cry, and the unbending claim, of the law. Every human being who cannot produce this perfection of obedience, it condemns to eternal misery. It allows no apologies; it admits of no repentance; it makes no provision to remove the consequences of past offences. Hence the law is called "the ministration of death:" and hence we see the impossibility of obtaining salvation by it: "therefore by the deeds of the law shall no flesh be justified in the sight of God." Such is the assertion of the Apostle-And again, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but

by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." From what has been said, is it not evident that the law should have a prominent place in the preaching of the Word of God? Yes, it is of the utmost importance that every preacher of the Word should faithfully declare the nature, the extent, the obligation, and the sanction of the law, in the same manner as it is exhibited in the Holy Scriptures; and in the Articles, Homilies, and Liturgy of our Church, especially in the Commination Service. Let us then, my reverend brethren, preach the law; but be careful that we preach it lawfully. Let us state it, in conformity to the Word of God, and to the Church of which we are the ministers, not as the ground of our acceptance with God, not as the instrument of our justification; but "as our schoolmaster, to lead us to Christ, that we may be justified by faith.

(3.) The next essential doctrine of the Word, proper to be noticed, is, that the universal transgression of the law of God proceeds from that universal depravity and pollution of nature, of which man is a partaker in consequence of the fall.

That every human being is a transgressor of the law of God, is evident from scripture, observation, and experience. But whence proceeds man's sinful conduct? Undoubtedly, from his sinful nature. * A good tree cannot bring forth evil fruit." The beneficent Creator originally made man upright: He formed

man, where conscience is accuser, witness, and judge, binding over the sinner to the judgment of God. This is oftentimes the case when the crime is secret, and hid from the eyes of men. Conscience frequently overtakes those whom human laws, for various reasons, may not be able to reach. But when death approaches, or at other seasons, when it pleases God that the power of conscience shall not be suppressed, they hear its voice and are convinced of the after-reckoning. Can it be denied then, that reason whispers in the ears of those who reject revelation-" Doubtless, there is a God that judgeth in the earth: verily, a day of judgment will come." 2. The certainty of the judgment is evident from the testimony of Scripture.

This important doctrine does not rest merely on arguments deduced from reason; but it is clearly asserted in many passages of Holy Writ. It was publicly announced by Enoch, the seventh from Adam; "who prophesied, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." This great event is also intimated by Job and by Abraham. In several parts of the Psalms, it is expressly foretold by David: "The Lord hath prepared his throne for judgment, and he shall judge the world in righteousness, he shall minister judgment to the people in uprightness." Again he says,