XXII. As to bad Angels, it is evident from Scripture that they will be judged. Having been cast down from heaven for their rebellion, and shut up in hell as in a prison, they are even now "reserved in everlasting "chains of darkness." These chains may be fitly understood to denote, not only the power of an angry God, by which they are kept bound so that they cannot escape his wrath; but also the wretched necessity they are under of acting wickedly, arising from their vehement love of falsehood and unrighteousness, and from their invincible hatred of God and man; to which is added, their continual horror of conscience, trembling at the scourge of God. The chains are called everlasting, because wherever they are, they miserably press them at all times and on every side, and because they will last till the day of final judgment, not to be taken away in that day, but rendered still more intolerable. They are denominated chains of darkness, because there is no light in them-not the smallest spark of probity or happiness. But whereas they still continue to set no bound or measure to their crimes, they will at last be summoned to the tremendous tribunal of a rigorous Judge, and doomed to suffer a most righteous punishment. And after sentence is pronounced, they shall be constantly confined to hell, from which, by the singular forbearance of God, they are now suffered to escape for a time; and, deprived of that frantic pleasure which they derive from injuring the saints, and from creating disorder amongst the works of God, they shall, without intermission, through eternity, experience and most acutely feel the incredible severity of the Divine wrath. They are not ignorant that this awaits them;

h2 Pet. ii. 4. Jude 6.

i James ii. 19.

and hence that complaint: "What have we to do with thee, Jesus thou Son of God; Art thou come hither "to torment us before the time ?" Consider also what we read in the Apocalypse: "And the Devil that de"ceived 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."k

XXIII. Beside angels, men, even all men, are to be judged. This appears, 1. From the note of universality. "We must all appear before the judgment"seat of Christ." 2. From the use of collective nouns -" all the earth,"m" the world."n 3. From the distribution of mankind into particular classes. God shall judge "the righteous and the wicked," "the "small and great,"p" the quick and the dead."

XXIV. The things respecting which they shall be judged are, in general, all the actions of all. DEEDSS -WORDS;" idle words,"" that is, words utterly unprofitable, having no tendency to promote either the glory of God or the edification of our neighbour; as well as "hard speeches," that is, arrogant and severe expressions, whether against God, or against our neighbour. Finally,-THOUGHTS.<

1st, The expressions of

xxv. Some think proper here to inquire, whether the sins of the godly, who shall inherit eternal life, are to be published in the judgment, as well as the sins of the wicked. But truly it is easier for us to propose than to decide this question. Plausible arguments are not wanting on each side. On the affirmative, the following proofs are adduced. Scripture to which we have just referred are general, extending to all the works of all men. 2dly, The justice of the Judge seems to require the examination of all circumstances relating to the cause of those that make against them, no less than of such as tend to their advantage. 3dly, The memory of the sins of the godly is perpetuated in the records of the Sacred Volume: why may they not also be mentioned again in the last judgment? 4thly, Let it be considered in particular, that the publication of their sins will tend the more abundantly to celebrate the mercy of God and the merits of Christ, to the virtue of which it is owing that persons who were polluted with the stain of crimes so numerous and so great, are not merely admitted to favour, but also made partakers of the kingdom. 5thly, Nor will this tend to the disgrace of the godly, who cheerfully ascribe their salvation to the Divine mercy, and esteem nothing glorious to themselves, which is separated from the glory of God, in which all their ambition is entirely absorbed. 6thly, As this opinion, in fine, powerfully stimulates to piety, and deters from sin; so the contrary seems, at least indirectly, to afford encouragement to carnal security.

XXVI. The other side of the question, however, is not unsupported by arguments. The following things make for it. 1st, The account of the judicial procedure in Matth. xxv. where no mention is made of the

evil deeds of the saints, but only of the good works which they have performed. 2dly, The promise of God that he "will remember our sins no more," and will"cast them behind his back," and "cast them "into the depths of the sea." Now if he has removed them out of his own sight, how is it possible that he can choose to expose them to the view of angels and men, of friends and enemies? Or, after having once been pleased to bury them under all the waters of the ocean, with what appearance of propriety can he draw them up thence, and proclaim them to all in a most numerous and solemn assembly of the whole universe? 3dly, The office of Christ. He is the "propitiation," the mercy-seat or covering; he will not then expose their sins. He is their "Advocate ;" and doth not unveil the crimes of his clients. He is the "Friend" of his people; and it is the office of love to cover sins.f 4thly, The rule of judgment will not be the Law, which discovers sins; but the Gospel, which covers them. 5thly, It can hardly be conceived, how such a publication of their sins, should not overwhelm the saints with shame; or in what way it can suit that glorious state of the Church, in which she shall be presented to God, holy, and without blemish, not having spot or wrinkle, or any such thing.s

XXVII. Thus the reasoning on both sides is ingenious and plausible. Yet, as considerations are not wanting to diminish the force of the arguments of each, it

* Is. xliii. 25. Jer. xxxi. 34.

b Is. xxxviii. 17.

• Mic. vii. 19.

d "Inorigio, Rom. iii. 25, which corresponds to the Hebrew word

.a covering כפורת

* 1 John ii. 1.

* Ephes. v. 27.

f Prov. x. 12.

appears safest and most consistent with Christian humility and modesty, to defer the determination of this question, till that day which will make all things manifest.

XXVIII. We proposed, in the third place, to speak of the SENTENCE. In relation to this, three things fall to be considered. First, The examination of the cause. Secondly, The pronouncing of the sentence. Thirdly, Its execution.

XXIX. The examination of the cause will not be difficult or laborious; owing, 1st, To the omniscience of the Judge. 2dly, To the light of conscience, which will suffer nothing to be hid from men. By these means, "God will bring to light the hidden things of darkness, and will make manifest the counsels of the "hearts."i

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Xxx. The pronouncing of the sentence is two-fold, including the sentence of absolution, and that of condemnation. The former is mentioned as that which is to be first in order. 1st, To show that the Judge is more inclined to acquit than to condemn. 2dly, To heighten the joy of the elect, who, after having been themselves absolved, will behold the remaining transac tions with the greater security and pleasure. 3dly, To sharpen the anguish of the wicked.-Each sentence will contain a public commemoration of the works, whether good or bad, as well as an assignation of the reward or the punishment.

XXXI. The sentence of absolution will be entirely gracious according to the Gospel strictly so called. "The Lord grant unto him that he may find mercy

Mal. iii. 5. John ii. 25. Heb. iv. 13.

i 1 Cor. iv. 5.

of