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This is Mr. Burgh's view. to whose statement I shall have something to say in the following chapter.

The last passage, though already given, I must here transcribe in full :

Rev. xx. 11-15: "And 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. And I saw the dead, small and great, stand before the throne: 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. And the sea gave up the dead which were in it; and death and hades delivered up the dead which were in them: and they were judged every man according to their works. And death and hades were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire."

On this passage I observed, that if ever language expressed the doctrine of a simultaneous and universal RESURRECTION, surely we have it here. I would now add, that if language be capable of expressing the doctrine of a simultaneous and universal JUDGMENT, it is undoubtedly expressed here. But I will not try to make plainer by comments, what is so very plain without them. I would merely request the reader to glance again over what was said on this passage in connexion with the Resurrection (pp. 210217).

One other passage-omitted in its proper place-I may be permitted to add here:

2 Tim. iv. 1: "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, Preach the word," &c.

The "judgmen of quick and dead" is an expression

SCRIPTURAL PROOF OF IT.

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thrice used in the New Testament: once (Acts x. 42) in connexion with the Person who is to do it" It is he (Christ) who is ordained of God to be the Judge of quick and dead;" again (1 Pet. iv. 6), in connexion with the nearness of it—“ Who is ready to judge the quick and the dead ;" ;" and here, in connexion with the time of it"Who shall judge the quick and the dead at his appearing and his kingdom."

The kingdom" here is unquestionably that of glory: sometimes called the kingdom of our Father-" Then shall the righteous shine forth as the sun in THE KINGDOM OF THEIR FATHER" (Matt. xiii. 43); sometimes called the kingdom of Christ" So an entrance shall be ministered unto you abundantly into THE EVERLASTING KINGDOM OF OUR LORD AND SAVIOUR JESUS CHRIST" (2 Pet. i. 11); and sometimes the kingdom of both the Father and the Son— "No whoremonger, nor unclean person, nor idolater, hath any inheritance in THE KINGDOM OF CHRIST AND OF GOD" (Eph. v. 5). In this sense of it, "Christ's appearing and his kingdom" are ever associated in point of time; as when Paul charged the Thessalonians that they would walk worthy of God, who had called them to his kingdom and glory" (1 Thess. ii. 12).†

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Well, it is at this, "his appearing and kingdom," that Christ is to judge the quick and the dead" not "the quick" at his appearing, and "the dead" a thousand years thereafter; but the quick and the dead together, and of both classes," at his appearing and his kingdom."

* Paratus est Judex: nam, evangelio prædicato, nil nisi finis restat. -(BENGEL.)

† Βασιλείαν και δοξαν regnum et gloriam: Magnificum συνθετον, says BENGEL. Though here called "God's kingdom," the identity of it with that which is called Christ's, is too manifest to admit of doubt.

And now what have we found on this head of THE JUDGMENT?

1. We have found that the pre-millennialists are constrained to admit, in one form or other, that Christ, when he comes the second time, will come to judge the world. But,

2. As their system does not admit of any general judg ment-any judgment of the whole world at once-we have found them obliged to parcel out the judgment, not only into separate acts or processes, distant from each other by long periods of time, but into heterogeneous transactions, that cannot be brought under one category; and to call the whole period of the thousand years "the day of judg ment." Thus,

They make the judgments upon the anti-christian nations which are to usher in the millennium to be part of "the judgment of the great day;" they style these the "judgment of the quick;" and by many of them they are identified with the judgment so inimitably described in the 25th of Matthew. Now, either this is the personal and eternal judgment of those nations, or it is not. If it be not, it is absurd to call it "the judgment of the quick," and such an application of that phrase is fitted only to mislead. But if these pre-millennial judgments upon the anti-christian nations be all the judgment that is ever to pass upon their immortal souls, then how come "remnants" of them to be spared in those judgments; nay converted by what to them is "the judgment of the great day," and made instruments, during the millennium, of converting others? Was ever a wilder, and I will add, a more dangerous speculation gravely put forth by good men? Farther,

They make the millennial rule, administration, or government of Christ-which in Scripture is doubtless

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called by the name of "judgment," just as all rule isthis also they make part of "the judgment of the great day." Of course it cannot be pretended, that this is of the nature of a judicial trial of men's previous state and character for eternity. So that, during great part of their thousand years' day of judgment, there is to be no judg ment at all, in the only sense in which Christ is said to come to judgment. They may try to give it something of that character, by telling us, as they do, of the instant death with which all outbreakings of evil during the millennium will be visited. But he who can persuade himself that such judgments-allowing there were more ground to look for them than has yet been produced-will make the millennium to be "the great day of judgment," must be easily convinced. And then,

By placing the judgment of the righteous before, and that of the wicked after the millennium, they make the last judgment, so majestically described in the 20th of Revelation, to be a judgment of one class only; and they make"the book of life" to be produced and opened for no other purpose but to condemn all that are then judged, as not having their names written in it: Thus are they driven to do manifest violence to that whole scene.

But,

3. We have found that even this thousand years' day of judgment is not long enough to serve their purpose; and that, to help them over the work which they put into this period, it would require to be made longer still. For, not to speak of the judgment of the righteous, which they represent as prior to the thousand years, and therefore no part of the day's work, strictly speaking; the judgment of the wicked, instead of taking place within the millennial period, does not take place till after it has so entirely run out, that even "the little season" which succeeds it-and

which we found reason to believe would be, relatively, not so very little-would be exhausted ere it takes place. And thus, by no fair stretch of language, are they warranted to say that such a judgment will take place in any part of the millennial day. This singular scheme, then, of a thousand years' day of judgment-so very unlike a true view of the judgment-day-fails to meet the case which it was invented to suit, and must, independent of other objections, be given up even on this ground.

4. This whole scheme of the judgment makes no provision whatever-nor does it pretend to make any-for judging the vast multitudes of believing men by whom the world is to be peopled during the millennium. They are not among those judged before the millennium, for they are not then born; and they are not among those judged after it, for none but the wicked are expected to be judged then. And so they are not judged at all; that scheme makes no provision for their being

is to say, this

judged.

Thus the pre-millennial scheme of the judgment falls out at every turn, and presents such gaps as to expose to the impartial eye its fatal deficiencies. While it is too artificial and complicated to look like a true doctrine, its supporters have not been able, with all the pains they have taken to adjust it, to provide for the judgment of the whole human race. Tried by its theory of the judgment, then, the pre-millennial scheme is found wanting; and, if wanting here, it must be given up. But,

5. In contrast with this, how unencumbered, how majestic, how self-approving, and-as we have abundantly shown-how conformable to all Scripture, is the doctrine of a simultaneous and universal judgment of all mankind at the coming of Christ! The passages we have adduced

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