declaring of all their sins before the whole world, notwithstanding their interest in forgiving grace, would fill them with such shame, as is hardly consistent with a state of perfect blessedness. And lastly, the principal argument insisted on, is, that our Saviour in Matt. xxv. in which he gives a particular account of the proceedings of that day, makes no mention of the sins, but only commends the graces of his saints. Such-like arguments as these are alleged to prove that it is probable the sins of the saints shall not be exposed to public view, in the great day. But after all that has been said, it is safest for us not to be too peremptory in, determining this matter, lest, by pretending to be wise beyond what is clearly revealed in scripture, we betray our own folly, and too bold presumption,, or assert that which is not right of this glorious Judge. Thus concerning the method in which Christ shall proceed in judging the world. We are now led to consider,

V. Some circumstances relating to the place where, and the time when, this great and awful work shall be performed, at least, so far as it is convenient for us to enquire into this matter, without giving too much scope to a vain curiosity, or desire to be wise above what is written. And,

1. As to the place; it does not seem probable that it shall be upon the surface of the earth; because we read, that they which are found alive at Christ's coming, shall be caught up together with them, that is, the others who are raised from the dead, in the clouds, to meet the Lord in the air; which immediately follows after the account which the apostle gives of the Lord's descending from heaven with a shout, with the voice of the arch-angel, and with the trump of God, 1 Thes, iv. 16, 17, which is the signal to be given of the immediate appearance of the Judge: therefore, their being caught up in the clouds, denotes that Christ shall judge the world, in some place above this earth; otherwise they must be supposed to be caught up thither, and afterwards obliged to descend from thence, to the place from whence they were taken, to be judged; which does not seem probable. This is all that we dare assert, concerning the place where this great and solemn transaction shall be performed.

And I the rather observe this, because some are of opinion, that the valley of Jehoshaphat is designed to be the place, from the application of that prediction mentioned in the prophet Joel, in chap. iii. 2. I will gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people: but that seems to be a prophesy of some

Of this opinion were some among the Papists, and particularly Cornelius a Lapide, Vid ejusd. comment in Loc. who describes it as a place situate at the foot of the mount of Olives, in or near the place where our Saviour was in his agony betrayed

signal victory which the church should gain over its enemies; which shall have its accomplishment before Christ come to judgment, and be no less remarkable than that which God gave Jehoshaphat over the Moabites, Ammonites, and the inhabitants of mount Seir, mentioned in 2 Chron. xx. upon which occasion the place where it was obtained, was called the valley' of Berachah, which signifies blessing: and the prophet does not seem by the valley of Jehoshaphat, to point out any particular place known by that name; but rather to allude to the signification of the word, as importing the judgment of the Lord: so that nothing else is intended by it but that God shall, in the latter day, probably when those scriptures shall have had their accomplishment, which relate to the conversion of the Jews, execute some remarkable judgment against the heathen, amongst whom they were scattered. Therefore it cannot, with the least shadow of justice, be argued from hence, that this is the place where all nations of the earth shall be gathered to judgment. Besides, some have observed, that how great soever this valley may be, it is not large enough to hold the vast multitudes that shall be convened on this occasion.

As to what concerns the time when Christ shall judge the world; this is called, in scripture, a day, Acts xvii. 31. not to signify that the whole work shall be performed in that space of time, which we generally call a day; for that can hardly be sufficient for the performing the many things that are to be done in it. Some have thought that the whole process shall take up no less than a thousand years; and suppose, that the apostle Peter intimates as much, when speaking concerning the day of judgment, he says, One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. iii. 8. Thus the excellent Mr. Mede understands that scripture: † but since and delivered by Judas, into the hands of his enemies. Therefore this will be, according to him, the fittest place for him to execute judgment upon them, and to appear in this triumphant and glorious manner, in order thereunto. And this is mentioned by many Jewish writers, who maintained it. Thus the author of the Chaldee Paraphrase on Canticles viii. 5. speaks to this purpose, that the dead shall be raised, and the mountain of Olives shall be cleft, and all the dead of Israel shall come out from thence; and that the just, who died in the captivity, and consequently were not buried in or near that place, shall come through the caverns of the earth, that they may here arise to judgment. And several Rabbinical writers give into this chimera, which is also mentioned in both the Talmuuls. And many of the modern Jews, as is observed by some late travellers into the holy land, are so fond of burying their dead in or near this place, that they might not have far to come under the earth, when they rise from the dead, and must appear here at the day of judgment, that they pay a certain sum of money for the privilege of burying their dead therein. See Hody on the resurrection, Page 70, 71.

† See his works, Lib. iii. Comment. apocal, page 662, and his remains, chap. xi. page 748. in which he is followed by some others, and the learned Gule, in his court of the Gentiles, Part I. Book iii. chap. vii. Page 78. speaks of some Jewish writers as maintaining, that the world shall continue 6000 years; and from thence to the 7000th shall be the day of judgment. And he also mentions this as an opinion which

this is not more clearly explained by other scriptures, speak ing to the same purpose, I dare not be too peremptory in giving into this opinion; but would rather conclude, that the time of the continuance thereof, is called a day, as denoting a season appointed for the dispatch of a work, whether it be longer or shorter. Thus Christ calls that season, in which the gospel was preached to the Jews, their day, Luke xix. 42. And therefore it is the safest way for us to acknowledge this to be a secret which belongs not to us to enquire into.

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As to the time when Christ shall come to judgment, or when this glorious day shall begin, that is also considered, not only as a matter kept secret from us, but from all creatures; thus our Saviour, speaking concerning it, says, Of that day and 'hour knoweth no man, no, not the angels of heaven, but my 'Father only,' Matt. xxiv. 36. This is particularly intimated in the answer we are explaining; and the reason assigned why it is kept secret from us, viz. that all may watch and pray, and be ready for the coming of the Lord; which is certainly a matter of the highest importance; and it is evident, that if God had either revealed the time of Christ's coming to judgment, or let men know how long they should continue in this world, before that judgment, which is past on all at death, it might have given occasion to the corruption of our nature, to have put off all thoughts about it, till it was at hand: therefore our Saviour, in wisdom, as well as kindness to his people, has represented his coming under the similitude of a thief in the night, 2 Thes, v. 2. and accordingly says, Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh, Matt. xxiv. 44. Thus concerning the day of judgment. As to what respects the consequence hereof, and the sentence which shall be pronounced on the righteous and the wicked, that is the subject-matter of the two following answers.

All that I shall add at present is, some practical inferences from this doctrine of Christ's coming to judgment.

(1.) What has been observed concerning Christ's coming to judge the world in his own glory, and that of his Father, and of his holy angels, should fill us with high and honourable thoughts of him; and since the angels reckon it an honour to attend him as ministering spirits in that great day, this should excite in us an holy ambition to approve ourselves his servants in all things, and to account it our honour that he will esteem us such.

(2.) Since Christ at his coming to judgment, will bring all things to light, and impartially state and try the cause of every one, who shall be rewarded according to their works; this Plato had received by conversing with some of them; and concludes, that this is the great Platonick year, which is mentioned by him and his followers.

should silence, and fence against, all unbelieving thoughts, which may arise in the minds of men, concerning the seemingly unequal distributions of providence, in God's dealing with the righteous and the wicked, as to what respects the outward affairs of life, and make us easy, though we know not his design in the various afflictive providences wherewith we are exercised; since we are not to expect those blessings here, which he has reserved for his people, at Christ's appearing to judgment; which, if he is pleased to bestow upon us hereafter, we shall then have the highest reason to admire his wisdom, goodness, and faithfulness, in the whole method of his providential dealings with us.

(3.) This doctrine tends to reprove the atheism and profaneness of those, who make a jest of, or scoff, at the day of judgment; like those the apostle Peter mentions, whom he calls scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Pet. iii. 3, 4. It also reproves those who abuse the day of God's patience; and because his coming to judgment is delayed, take occasion to commit the vilest crimes. Thus our Saviour speaks of some as doing, and intimates that he will come in a day when they look not for him, and shall cut them asunder, and appoint them their portion with hypocrites, Matt. xxiv.

48-51.

(4.) This doctrine should stir us up to universal holiness, and the greatest circumspection and diligence in the service of God; as the apostle says, when speaking concerning Christ's coming to judgment, with those displays of terrible majesty that shall attend it, what manner of persons ought we to be, in all holy conversation and godliness, looking for, and hasting unto the coming of the day of God, 2 Pet. iii. 11, 12.

(5.) Since we expect that Christ will judge the world at the last day, it behoves us to be often judging and trying ourselves, examining how matters stand between God and us; and whether we behave ourselves in such a way as that we may be meet for Christ's coming, and have boldness in the day of judgment; as the apostle says, If we would judge ourselves, we should not be judged, 1 Cor. xi. 31. that is, with the judgment of condem

nation.

(6.) It is an inexpressible advantage when we can conclude, upon good grounds, that this great Judge is our Friend, our Saviour, our Advocate, and that, living and dying, we shall be found in him; for then, though he come in such a way as will strike the utmost terror and confusion into his enemies, we shall be found of him in peace; and the consequence of this

day's solemnity shall be our admission into his immediate presence, and being for ever blessed therein."

QUEST. LXXXIX. What shall be done to the wicked at the day of judgment?

ANSW. At the day of judgment the wicked shall be set on Christ's left hand; and upon clear evidence, and full conviction of their own consciences, shall have the fearful, but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favourable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments both of body and soul, with the devil and his angels for ever.

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AVING, under the last answer, taken a view of Christ, as coming to judgment; and the whole world as seated at his tribunal, the wicked on his left hand, and the righteous on his right; the books opened, the cause tried, and the evidence produced; we are now to consider the sentence that will be past on each of them, together with the consequences thereof and particularly we have an account in this answer, of a sentence of condemnation, pronounced against the wicked, and the punishment inflicted on them, pursuant thereunto; which our Saviour expresses in words full of dread and horror; Then shall he say unto them on the left hand, Depart from me ye cur sed into everlasting fire, prepared for the devil and his angels ;* and these shall go away into everlasting punishment, Matt. xxv. 41, 45. This includes in it an eternal banishment and separation from him, in whose favour there is life. As sin is the object of his detestation, it being contrary to the holiness of his nature, they who are found in open rebellion against him, shall not stand in his sight, Psal. v. 5. As they did not desire his special and gracious presence, which his saints always reckoned their chief joy, in this world; they shall be deprived of it in the next. And when they are commanded to depart from him, they are described as cursed, that is, bound over to suffer all those punishments which the vindictive justice of God will inflict, that are contained in those threatenings which are de nounced by his iaw that they have violated, and sent down into hell, to be punished with unspeakabe torments, both in body and soul, with the devil and his angels, for ever. Accordingly there are three things to be considered, relating to the punishment of sinners in another world, namely, the kind thereof, its degree, and eternal duration.