mankind_. It is what seems written by the finger of God himself upon the
consciences of men. The impression is nearly universal, with Pagans and
Mahomedans, as well as Jews and Christians, that _every one of us shall
give account of himself to God_. This impression is strengthened by a
view of the very unequal and indiscriminate allotments of the present
life. Here the virtuous are often the objects of hatred and relentless
persecution. Here the man of ambition and dark intrigue, circumvents and
treads down his more honest rivals. Here Providence often afflicts even
the most pious; while the licentious, and proud, and oppressive, are,
perhaps, suffered to enjoy uninterrupted prosperity. Now we believe,
assuredly, that "God is just;" and we infer, that he will so exhibit
himself by another and more equal distribution of his favours and
frowns. We conclude with the wise man, "that God shall judge both the
righteous and the wicked." Conscience and reason, then, unite with
revelation, in saying, that "God hath appointed a day, in which he will
judge the world in righteousness." No language can be plainer, and no
event more reasonably anticipated.

With this absolute certainty before us, then, of a judgment for all
mankind, it would be unnatural--it would betray awful insensibility to
eternal concerns, not to inquire with all seriousness--When will this
universal judgment take place? What objects is it designed to
accomplish? What connexion will it have with our future and eternal
condition? We inquire then,


I. _When will the universal Judgment take place?_

The precise time, God has wisely concealed from every intelligent
creature. "Of that day and that hour knoweth no man. No; not the angels