all to feel that he knew what was in man, and that it is he who searcheth the hearts and trieth the reins of the children of men. Every man's conscience will answer to his scrutinizing eye. He will glorify his immutability, all his threats being executed, all his promises fulfilled, and himself declared "the same yesterday, to-day, and for ever." He will glorify his power, for all will feel he is able to punish and to save. Then will he be acknowledged to be Alpha and Omega, the beginning and the end, the first and the last. Let us seek to anticipate this day, and realize its awful proceedings. What a meeting will then take place between Christ and his enemies, to their shame and confusion-between Christ and his people, to their transport and delight. The former will know the meaning of that description, "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them;" while the latter will enter into the blessed revelation, "when he shall appear we shall be like him, for we shall see him as he is." But the scene is not conceivable, far less can it be justly described. Let us, therefore, proceed and consider.

II. The judge will be Jesus Christ. The testimony of the Scriptures on this subject is plain, that God will judge the world by Jesus Christ. God, the Father, Son, and Holy Ghost, is judge; but, agreeably to the arrangements of the Gospel, the actual dispensation of judgment is committed to Jesus Christ, or to the second person of the Godhead in his human nature. It is, in this sense, said, "the Father judgeth no man, but hath committed all judgment unto the Son." And the least reflection will show that this is an arrangement of wisdom, and mercy, and justice.

1. It is right that he who wears human nature should judge human beings. It is, therefore, said, "the Father hath given him authority to execute judgment, because he is the Son of man." All the dealings of God with man are conducted through him. A pure and holy God can hold intercourse with sinners only through a Mediator. This is true of men under all dispensations; and since through him all the intercourse between God and men has taken place in life, it is right he should be their final judge.

2. It is an honour justly due to him as the reward of his humiliation. If he humbled himself, and became obedient unto death, he was to be highly exalted, and have

a name given him above every name. To this our Lord looked forward during the period of his humiliation. "Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." And while he anticipated that glory, it sustained and comforted him. 3. He should be judge, in order to finish the work of redemption. This consists not merely in the removal of guilt and condemnation, but in converting the soul, maintaining the divine life in it, raising the body, glorifying it, pronouncing the sentence of blessedness, and perfecting the enjoyment of the promised reward. "This," said Christ, "is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." Till then his work shall not be completed.

4. Christ must reign till all his enemies are put under his feet. This shall not be done visibly and publicly, until the final judgment. But then it shall be declared with the utmost solemnity, and then shall he be prepared to lay down his mediatorial kingdom.

5. This truth is very consoling to the people of Christ. Their Saviour will be their judge. He to whom they have fled for refuge, is he who shall pronounce their sentence. They will be able to adopt the language of the church, in Is. xxxiii. 22, "the Lord is our judge, the Lord is our lawgiver, the Lord is our king, he will save us."

6. It will be confusion to his enemies. They will meet him whom they often slighted. They will find no excuse in pleading the infirmity of the flesh, since he also partook of the same, and experienced its weakness. That therefore, which will be the consolation of his people, will be the utter confusion of his foes.

How plain, then, it is that the appointment of Christ to be the judge is distinguished by wisdom, mercy, and justice. But we cannot pass from this part of the subject without noticing the manner of his appearing As we have already seen, he will appear in human nature. God will judge the world by that man whom he hath ordained." Acts xvii. 31. He will come with the utmost majesty and authority." He shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God? 1 Thess. iv. 16. His coming will be visible to all." Every eye shall see him." Rev. i. 7. He will be revealed to every heart He will bring to light the hidden things of

darkness, and will make manifest the counsels of the hearts." 1. Cor. iv. 5. He will come with uncontrouled dominion, proving what he said, "all power is given unto me in heaven and in earth." Matt. xxviii. 18. And with impartial justice, rendering to every man according to his works. Rom. ii. 6.

O! how solemn is this theme. How deep the impression that it is calculated to make. It is well sometimes to contemplate Christ in the character of a judge. We are accustomed to recommend him as a Saviour, and in that view, there is every thing in his character to constrain our souls, and induce submission. But we ought also to view him in the light of our judge, that if we are not constrained by his tenderness, we may be alarmed by his terrors. A sense of interest should impel us to come unto him. "We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men." It is said, "the saints shall judge the world;" that is, they shall be honoured to sit with Christ and declare their acquiescence in his sentence, while he pronounces judgment on the wicked. Shall we be of those who shall pass the sentence, or of those on whom it shall be passed? That must be determined, as we now receive or reject the Saviour. And that we may be the better informed of the nature of these transactions, let us proceed to consider

III. The rule of judgment. One of the fullest accounts of the rule of judgment to be found in the Scriptures, is contained in Rev. xx. 12. "I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." The books alluded to, it does not seem fanciful to suppose, are those of the divine omniscience, conscience, providence, revelation, and the book of life. Let a few thoughts be submitted in explanation of these.

1. The book of the divine omnisience. In this will be found the history of every man's life-his thoughts; Rom. ii. 16.-his words; Matt. xii. 36.—and his actions; Jer. xvii. 10. Here will be registered his views and principles, and motives, and all his springs of action, as well as

the outward manifestations in the life. How should we like to have our whole heart and life now exposed to the gaze of the world. But this will be done in the day of judgment.

2. The book of conscience. This will answer precisely to the book of divine omnisience. Even now, we know something of the operation and power of conscience. In the very heathen it is now at work, either accusing or excusing them. But what must it be when enlightened and strengthened as it shall be that day. The whole life shall be brought in review before it. Šins long forgotten will be remembered-transgressions unnoticed when committed, will rise up to the thoughts-and deeds which, through self-deception, were accounted virtuous, shall then be seen and felt in their true character of enmity to God and righteousness.

3. The book of providence. Every man's life is a his.. tory of providence. And this book will present it in the goodness and forbearance and dispensations of God, the means of grace with which he was favoured, his opportunities of doing and receiving good, all his advantages and trials, with the design and tendency and effect of all these separately and together. The principle upon which it records his history, is that laid down by our Lord, "to whom much is given, of them shall much be required."

4. The book of revelation. This will be exhibited as containing the law and the gospel. The law will be displayed in its nature, demands, sentence, and acquittal; with its relation and use under the dispensation of grace. The gospel will be held forth in its doctrines, precepts, ordinances, requirements, encouragements, and threats. This will be the special rule of judgment-the use or abuse, the reception or rejection of it. Were this duly considered now, how would we regard that word by which we shall be eventually tried. Let us study the Bible under the impression, that by it we shall be judged at last.

5. The book of life. It is spoken of with peculiar emphasis in the Scriptures. See Rev. iii. 5. ; xiii. 8. 21. 27. In it are recorded the names of the people of God, and of these only-such as have been born again, believed the gospel, and walked in the ways of righteousness. All whose names are there will be admitted to the heritage of heaven; all whose names are not recorded there, will meet with the repulsive salutation from the judge, deart from me, I never knew you."

These are the books that shall be opened; and now let us, for a moment, contemplate the parties who shall be judged by them. In the Scriptures we read of only two classes, the righteous and the wicked. In the eyes of man, there may be many shades and varieties of character; but in the sight of God, and in reality, there are only these two. Suppose the wicked to be brought to these books. That of the divine omniscience declares their whole life; conscience attests its accuracy with fearful accusations; providence urges its manifold abuses; the law prefers its demands; while the gospel complains of its rejection; and the book of life contains no record of their name. The consequence is necessary and obvious, condemnation. And that will be in proportion to their guiltiness. "As many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law." "That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes." The righteous also are brought to the test of these books, but how different the light in which they are regarded, and the issue also. Their lives are recorded in the book of the divine omniscience; and although they had been stained with many offences, yet these are all now blotted out by the blood of Christ, while only their deeds of charity and faith remain. Conscience testifies how sinful they once were; but it makes them sensible too, that they have embraced Christ for their hope, and they have confidence before him. They adore the providences, by means of which they were brought to Christ, and which were blessed to their edification. The law relaxes nothing of its demands, but it has none against the believer, having all been satisfied in the obedience of Christ, while the gospel proclaims its victory, and triumph, and sufficiency in their salvation. And when their names are sought for in the book of life, they are found recorded there, with characters impressed by the blood of Christ. Their sentence is accordingly that of acquittal and acceptance. Yet they too are judged according to their works. These are not the ground of their justification, but they are the measure of their reward. And this is most reasonable. On earth, as a believer advances in holiness, he has in