that are in heaven." But the text speaks of it, in general terms, as
that which is to take place _after our death_. Other passages are
somewhat more explicit, as to the time. The apostle Peter declares, "The
heavens and the earth which now are, by the same word are kept in store,
reserved unto fire, against _the day of judgment_, and perdition of
ungodly men." According to this account of the judgment, it will occur
at the same time with the destruction of the world; "when," as the same
apostle declares, "the heavens shall pass away with a great noise, and
the elements shall melt with fervent heat, the earth, also, and the
works that are therein shall be burnt up." Paul gives a similar account
of the _time_, as he comforts the church at Thessalonica, under
persecution, with the prospect of the judgment, "when the Lord Jesus
shall be revealed from heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God, and that obey not the gospel
of our Lord Jesus Christ." Indeed, if God is to "judge the whole world
in righteousness," what other occasion would seem so proper, as when the
last of our race have finished their work on the earth, and the world
itself is about to be destroyed? Would it not appear most suitable, that
the public and final decision of our destiny, should immediately succeed
the winding up of this world's drama?--the termination of all earthly
allotments? When, if not at that deeply interesting crisis, will all
things be ready for the great trial? _The final judgment, then, will
take place after our death, and at the end of the world_. We next
inquire,


II. _What are the objects, which the Judgment is designed to
accomplish?_

On this point, it becomes creatures of yesterday to speak with profound