The expected dissolution of all things, a motive to universal holiness. Two sermons preached in Boston, N.E. on the Lord's-Day, Nov. 23, 1755; occasioned by the earthquakes which happened on the Tuesday morning, and Saturday evening preceeding. / By Jonathan Mayhew, D.D. Pastor of the West Church in Boston. ; [Two lines from Psalms]

SERMON I. Of the Dissolution of all Things.

1 PETER III. 11, 12.

SEEING then that all these things shall be dissolved, what manner of persons ought ye to be in all holy con|versation and godliness,

LOOKING for, and hasting unto, the coming of the day of GOD?—

I AM pretty certain I need not inform my hearers, what is the more particular and special occasion of my chusing this passage of holy Scripture for the subject of our meditations at this time. So alarming a visitation of providence, does, I think, na|turally lead to it, and now claim our particular notice; and the rather, because it has been repeated, even so lately as the last evening. Tho' there are many per|sons

thro'out the world, so thoughtless and irreligious as to disregard the common, ordinary occurrences of divine providence, which are familiar to them; yet there are few, if any, who are arrived at such a pitch of impiety, whose consciences are so feared and har|dened, as not to have their attention awak••ned, and to receive some religious impressions, by mea••s of such unusual, such striking and stupendous events. When God "looketh on the earth, and it trembleth," or "toucheth the hills, and they smoke," † 1.1 even the most abandoned men, who are witnesses of these his mighty works, are generally struck with a solemn awe, and have their thoughts turned towards the great Au|thor, Upholder, and Governor of the universe: And whenever they are thus led to think seriously of Him, they cannot but wish themselves the objects of his favour, and shudder under the apprehensions of his righteous displeasure: They cannot but account his displeasure even worse than death, and his

loving kindness better than life.

SUCH seasons and opportunities as the present, when the ears and hearts of men may be supposed more open to discipline, ought not, therefore, to be neglected, but carefully improved by those, whose particular business it is to "call sinners to repentance," and to preach righteousness to the world. They may reasonably

hope to have an easier access to the minds and consci|•••••••••• of men, at such times than at others; and to find them more susceptible of those good impressions, which, tho' at all times fit and reasonable to be receiv|ed, ••re yet too often attempted to be made to no pur|pose, at other seasons. I believe there is no wicked man amongst us, tho' it may be justly feared there are many to whom this character belongs; I believe there is no wicked man amongst us, I say, whose heart did not tremble within his breast, when the earth so lately trembled under his feet; none, the joynts of whose loins were not loosed, and whose bones and marrow did not seem to be dissolving, when the very frame of nature, and the foundations of the world were put out of course; and all these things seemed to be dissolving. For the truth of this, I dare appeal to the most profligate, hardened sinner present; even to those, who may have only made a mock of sin be|fore, not having considered, that with God there is terrible majesty, till He thus caused his dread to fall upon them, and his excellency made them afraid.

MY design, therefore, is, by the assistance and bles|sing of Him,

who worketh all things according to the counsel of his own will,

† 1.2 in the kingdom of his providence, and of his grace, to fix, confirm, and cultivate into a principle of sober, practical religion and piety, those good impressions, which, I cannot but hope and believe, have been made upon the hearts of the young and tho'tless; and even upon those of the

most profane and dissolute, by this awakening and repeat|ed visitation of divine providence: Improving it, at the same time, for the quickening of good men in their christian course, and "the perfecting of the saints"; that they may give the more diligence to be found of their Judge in peace at last,

without spot and blame|less.

For we are, I think, naturally led by these visitations and admonitions of providence, to turn our attention to that great period, when we shall

all ap|pear before the judgment-seat of Christ;

and when all these things which were, just now, only shaken, shall be intirely dissolved; and when, not only the earth shall be moved out of her place, but the heavens themselves "shall pass away with a great noise."

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for, and hasting unto, the coming of the day of GOD?

—

IN discoursing upon this subject, it will be proper to inquire, in the

FIRST place, what things those are, of which St. Peter speaks; and all which, he assures us, shall be dissolved?

SECONDLY, what we are to understand by the dissolution of these things? And,

THIRDLY, when this great and interesting event shall come to pass? or what will be the forerunners, concomitants, and consequents of it?

FOURTHLY, I shall, in conformity to the ori|ginal design of the passage, and the manifest scope of the apostle, urge the certainty hereof as a motive to universal holiness, and, thereby, to prepare for, and ha|sten unto, the coming of this Day of God.

THE subject will then be closed with some appli|cation of it, relative to the present season, and to those providential dispensations, which so naturally lead us forward in our contemplations to the great catastrophe of nature, when

all these things shall be dissolved.

Nor can I doubt but that you will favour me with a serious attention, both the subject and the occasion being such, as may justly claim one.

HOWEVER, it is not my intention to address my|self merely to the passions of my hearers; much less, to take this opportunity, when the minds of many peo|ple may be ruffled and discomposed, to promote the cause of superstition; a cause which, I bless God, I have neither any interest nor inclination to serve. I shall, therefore address myself to you, as to men, and reasonable creatures; endeavouring to gain access to your hearts and consciences, to the most secret apart|ments of your souls, if I may so express it, thro' the door of your understandings. And this will so much the rather be the manner of my ad|dress, because I am perswaded from my own obser|vation, that no religious impressions can be of the right kind, durable, and of lasting benefit to the sub|jects

of them, besides those which are made, or at least fixed, by rational, sober, and honest methods, with the concurrence and blessing of Him, who

worketh all in all.

It might be added, as a farther reason for this manner of address, that the subject is, in its own nature, so universally interesting and affecting, and the passions of people so generally raised to an high pitch already, by the late providential occurrences, that there is, perhaps, more need to bring them to calm reflec|tion, by treating the subject in a sober, argumentative way, than to ruffle them still more, by treating it in a way altogether rhetorical and pathetic: Though I am sensible, that no one who has a just feeling of its importance, can discourse coldly upon it; which would, indeed, be an inexcusable impropriety. He that can speak of the dissolution of all things, of the heavens and the earth in flames, of eternal judg|ment, and of that day of God, which issues in the glorious reward and triumph of the saints, and in the "perdition of ungodly men"; he that can speak of such things in a cold, icy, unaffecting stile, does not himself believe what he says, but only acts a part; and that, so unnaturally and absurdly, as could not but disgust every judicious hearer. To return, there|fore; let us,

FIRST inquire, what those things are, of which St. Peter is here speaking; and all which, he assures us, shall be dissolved? "Seeing then that all these things," &c. i. e. the things which he had mentioned in the pre|ceeding

context. They are called

the heavens and the earth, which now are,

ver. 7. and ver. 10 they are more particularly distributed into

the hea|vens, the elements, the earth also, and the works that are therein.

It immediately following in the text, "Seeing then that all these things," &c. it is evident the apostle must intend, not only all those things which men themselves cannot but look upon to be fading, transitory and perishing; but also those which appear to be the most substantial and durable: all the cities and towers, the temples and monuments of the world, however deep and strong their founda|tions may be laid, and tho' built for perpetuity; all the magnificent works of men; all the products of human art and power, thro' so many successive ages; all the mighty babels which either pride and vanity, or fear, has erected, tho' their tops should reach to hea|ven; all these things shall be dissolved. And not only all these works of men, but the earth itself, which is the work of God, and which contains and supports them; this habitable world itself, which seems so solid and durable. The "everlasting hills" shall not last forever: the loftiest mountains, with their rocks of adamant, and the very elements themselves, of which the earth is composed; all these things expect their dissolution. Yea, the dissolution will extend even beyond this earth, to the air and atmosphere which surround and infold it, as in a garment; if not to the planetary regions also, and this whole solar system. For some are of opinion, that by the hea|vens

St. Peter intends, not only these lower regi|ons, and aerial heavens, but the aetherial also, with the sun and planets. And although there are objections against this supposition, yet it cannot be denied that the opinion is favoured by some other passages of scripture, if we take them in that sense, which first and most readily offers itself to the mind. Thus Psalm cii.25, 26. which is quoted by the author to the Hebrews, chap. vii.

Of old hast thou laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure. Yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.

It is far from being certain that the heavens and the earth, are here used metaphorically, either for men of high degree, and of low, or for the angelical hosts and hierarchy, and for earthly rulers. They are▪ perhaps, to be understood literally, for that material earth, and those heavenly bodies, which "in the beginning God created;" † 1.3 which "declare his glory, and shew his handy-work."* 1.4 A passage in the 12th of Hebrews may be thus li|terally understood also, where the author alludes to the shaking and quaking of mount Sinai, at the giving of the law, and to a prophecy of Haggai concerning what should come to pass under the reign of the Messiah, or rather at the close thereof, when the pe|riod comes for his

delivering up the kingdom to God, even the Father.

"If they escaped not,"

says he,

who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven; whose voice then shook the earth: but now he hath promised saying, yet once more, I shake not the earth only, but also heaven. And this, 'yet once more', signi|fieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

I am sensible that a figurative interpretation is usually put upon this passage: but it may admit of some doubt, whe|ther it ought to be thus understood. For since the shaking of the earth, in the former part of the pas|sage, where the apostle refers to the giving of the law, plainly means a literal shaking of it, is it not most natural to understand literally what follows in the latter part of it, concerning the shaking of the hea|vens, "as of things that are made?" And it is to be observed, that some mighty concussion, and certain great changes, of the heavenly bodies, as well as of this earth, seem plainly foretold in the revelation of St. John, when that important period shall arrive, to which St. Peter alludes in the text.

And I beheld when he had opened the sixth seal, and lo, there was a great earthquake, and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind; and the heaven departed as a scrowl when it is rolled together;

and every mountain and island were moved out of their places.

* 1.5 It seems not unlikely that the same period, and the same great events, are referred to, in the prophecy of Isaiah:

My salvation is gone forth, and mine arms shall judge the people—Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment; and they that dwell therein shall die in like man|ner: but my salvation shall be forever, and my righteousness shall not be abolished.

† 1.6 I leave every one to judge for himself, after carefully ex|aming and comparing these, and such like passages, whether it is this earth only which is to be dissolved?

BUT I must not enlarge upon this head any fur|ther. The things which St. Peter speaks of in the text, are certainly all those things which are compre|hended, in the preceeding verses, under these terms, the "heavens," the "elements," the "earth," and the "works that are therein." And by comparing other passages of scripture, which predict the mighty changes and revolutions which shall hereafter take place in the natural, visible world, it appears most probable to me, that the apostle intends this whole system, inclusive of the sun and planetary regions, as well as this habitable world, with all its furniture. Thus far, it is not unlikely, this great dissolution will extend. Wherefore

SECONDLY, let us inquire more particularly what is to be understood by the dissolution of these things.

NO one, certainly, can hereby understand their annihilation; or suppose that they are all, at length, to vanish into nothing, and, by being blotted out of, leave a mighty void and blank in, the creation of God. The language of scripture, indeed, evidently implies the contrary: For no man by the "dissolving," by the "shaking," the "removing," the

folding up

and "changing" of things, or even by their "perishing," understands their ceasing to be, or a de|privation of existence. But neither, upon the other hand, can all these expressions which the scriptures make use of with reference to this matter, mean only some little, inconsiderable alterations in the external form, qualities, and appearances of the things intend|ed. They undoubtedly mean, in general, some mighty and astonishing revolutions and changes in the material, visible world; some great catastrophe which is to befal it, in some future period, so that it may be said to be destroyed, and to become a wide extended ruin: They imply, that the whole present frame and course of nature shall be altered; all things putting on a very different aspect from that which they now wear, so as to have the appearance rather of a world laid in ruins, than of a regular, beautiful fa|brick, as it is in general at present; though it has evi|dently been impaired and damaged in some degree

already, and is daily going to decay and destruction. Nothing less than this can be implied in the disso|lution of all these things; in their waxing old and pe|rishing; in their being folded up and changed; in the powers of heaven and earth being shaken, &c.

AS to this earth, our present scene of action, and in the fate and fortune of which, we seem to be more especially interested; the scriptures plainly inform us, that it shall be thus ruined, thus destroyed: And they teach us still more particularly, by what means this destruction and dissolution shall be affected, or brought about; namely, by fire. And whatever St. Peter may intend in the context, by the heavens, he extends the future conflagration to them, not limiting it to this habitable earth. It may seem strange that the same world should be subjected to two such dif|ferent catastrophes, as first to be drowned, and then burned. But the apostle having mentioned the former, in the preceeding context, foretels the latter, in the following language.

But the heavens and the earth which now are,—are kept in store, reserved unto fire

—

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.

* 1.7 And when the apostle imme|diately subjoins,

Seeing then that all these things shall be dissolved,

&c. it is manifest that he means, thus destroyed, thus dissolved and ruined, by fire; by a general flame, that shall embrace and wrap

them up, and prey upon them till they are reduced, as it were, to one mighty burning mass, or fiery chaos. The expressions, that the elements shall "melt with fervent heat," that the earth with its works shall be "burnt up," and that all these things shall be "dissolved," are very strong and empha|tical; and can imply nothing short of the utter ruin and destruction of the world with its contents, by that furious element which shall be let loose upon it. Even the great mountains, the burdens of the earth, the fabled props of the skies, and habitations of gods, shall flow down;

the hills shall melt, and the earth be burnt up at the presence of the Lord, yea, the world, and all that dwell therein.

† 1.8 This is the predicted fate and destruction, at least of that globe which we inhabit; and where vain, foolish, and worldly minded men imagine, that even

their houses shall continue forever, and their dwelling places to all generations; where "they call their lands after their own names,

* 1.9 and set up pillars and monuments to eternize their memory! All these things shall be dissolved; reduced to cinders, ashes and smoke; and pass away—

The cloud-capt towers, the gorgeous palaces, The solemn temples, the great globe itself, Yea, all which it inherit, shall dissolve, And, like the basely fabrick of a vision, Leave not a wreck behind! † 1.10

Even the present ruins of the earth; the horrid re|mains of cities burnt, or laid in heaps; of temples and monuments, of triumphal arches and pyramids, half mouldered away, or overturned; the rubbish and ruins of ages, made and left by inundations, storms and tempests, volcanos and earthquakes; these ruins shall be themselves ruined, together with whatever is most beautiful and magnificent in the world, and the world itself: All, all these things shall be dissolved; and neither the form nor place of any of them be any more distinguished, or remembred, when this last fire has done its appointed work!

WHAT changes, yea, what destruction analogous to this, when the earth and the works that are therein shall be burnt up, may happen to other parts of this visible creation, about the same time, I shall not now pretend to inquire, much less to determine. But I dare almost be confident, that the holy scriptures in|timate somewhat of this sort to us; and that these numerous passages cannot be tolerably explained to a sense merely metaphorical or figurative. And indeed the most literal and obvious sense of scripture, should ever be adhered to, till we see some plain and posi|tive reason for departing from it; as, I must confess, I am not able to do in the present case. Do we know that this is the only sinful world, which may hereafter be ripe for destruction, and doomed thereto? Or is it any more absurd and incongruous to suppose, that this whole planetary or solar system, should at

length "wax old," and "perish," be "dissol|ved," and "pass away with a great noise;" and be|come a wide-extended ruin in the creation of God, for a time, 'till the time of the renovation or

restitution of all things;

† 1.11 is there any thing more absurd or incredible in this supposition, I say, than in supposing that this earth shall undergo such a dissolution? Per|haps there may be; but I cannot tell in what respect: And I think the scriptures have foretold the one, al|most as plainly as they have the other. It might be added, that the phaenomena of comets, or blazing-stars, give a degree of credibility to this opinion, not to say of probability, notwithstanding some conjectu|ral accounts and solutions given of them, which do not favour it. However, this is neither a time nor a place to philosophize upon the point, were one ca|pable of it.

LET it suffice for the present, that St. Peter tells us, not only that the earth and the works that are therein shall be burnt up, but also that

the hea|vens being on fire shall be dissolved;

the Psalmist, that they shall "wax old and perish;" the Pro|phet, that the time is coming, when God will "shake not only the earth, but also heaven;" St. John, that he saw in his vision, the sun

become black as sackcloth of hair,

the "moon as blood," and the "stars falling from heaven;" and our Sa|viour himself, that

the sun shall be darkened▪ and the moon shall not give her light; and the 〈◊〉〈◊〉

of heaven shall fall, and the powers that are in heaven shall be shaken;

† 1.12 and in sine, that when the Apostle speaks of the subsequent renovation of the things that are to be dissolved, according to the promise of God after this mighty catastrophe, he says, "we look for new heavens" as well as

a new earth.

* 1.13 Laying these things together, with some others which I have not time to mention, we have at least, some reason to think that the destruction and fiery dissolution, of which St. Peter speaks in the text and context, will not be confined to this globe; though I do not pretend to determine how far it will reach beyond it; or how many worlds may become fuel for this last burning, and

pass away with a great noise.

THIS earth, in which we are more immediately and particularly concerned, is apparently hastening to that destruction, to which it is condemned, and was fore-or|dained, by its Creator; I mean to a dissolution by fire. Insomuch that some of the old philosophers, not only saw and predicted that it would come to this end; but even expressed their surprize, that it was not thus destroyed before their own time. By the frequent hints, and allusions, and even plain predictions, which are found in ancient, prophane writers, respecting this matter, it is not improbable that there had been some common tradition concerning it, derived from Noah perhaps, and universally propagated amongst the in|habitants

of the earth, at its first peopling after the deluge. For some of them speak of a future confla|gration as certain, without assigning any other reason for it, than that it was decreed by the fates, or that others had asserted it before them; i. e. it was a tradi|tion handed down from one generation to another, from time immemorial. However, some philosophers were doubtless confirmed in the belief of this traditionary doctrine, by observing the preparations which were made in nature by the God thereof, for bringing such a stupendous event to pass; the immense quantities of coal, sulphur, and other combustible matter in the bowels, and upon the surface of the earth; burning mountains, and subterraneous fires; the sudden eruption of fire and flames in some places where they were least suspected; particularly when the ground has been cracked and opened by earth|quakes: For of this, history makes mention. These, with various other things, made it appear propable to the observing, that the element of fire would at length become predominant over all. * 1.14 We daily tread, for

aught we know, over huge burning lakes and caverns, extending from country to country; some of which may not be very far from the surface of the ground, the fire still struggling to get from its prison, and na|turally ascending. By which subterraneous fires, some have, not improbably, accounted for the phae|nomena of hot and boiling springs; which are so common in many countries. Nor does the dry land only, seem to be thus undermined; but the sea itself, if we may credit the accounts which some have given. † 1.15

IN short, this world is already on fire, and has long been so: And altho' that element has not yet got

the mastery of all the rest, every where, it seems to be gradually gaining the conquest of them. And if we regard that sure word of prophecy, whereunto we ought to take heed, we must believe that it will at length, at the appointed time, become victorious and triumphant: When this earth, and the works that are therein shall be burnt up, and

all these things shall be dissolved.

But

THIRDLY, Let us in the next place inquire, when all these things shall be thus dissolved? When this great event shall come to pass? or what will be the fore-runners, concomitants and consequents of it?

No one, I conclude, will imagine, that by,

When this event shall come to pass,

I mean strictly and properly, how long it will be before it is accomplish|ed? how many days, months, years, or even ages? Which would be an inquiry, equally fruitless and pre|sumptuous. Neither the world's nativity, nor its disso|lution and death, can be calculated by any rules of astrology or philosophy; by human arithmetic and art: Nor has God, whose word gave birth and being to it, and who only knows its end, particularly and determinately revealed to us the time when it shall fall to ruins, and be dissolved. This important period is only marked out to us in scripture, by another, of which we are equally uncertain: Which is rather informing us what shall be coincident with this event in point of time, than telling us how soon it shall come to pass, or how long be deferred. The holy scrip|tures

have informed us in general, that it shall be accomplished at Christ's second coming; his coming in glory and majesty to judge that world, which he once came in "the form of a servant" to redeem. Thus in the preceeding context, St. Peter having said, that the

heavens and the earth which now are, are kept in store, reserved unto fire,

immediately sub|joins,

against the day of judgment, and perdition of ungodly men.

Plainly intimating, as it appears to me, not only that the future conflagration and the last judgment shall be contemporary, or coincident in respect of time; but also, that the world is thus re|served unto fire, partly, at least, for the place and scene of that punishment and perdition, which awaits the wicked, then to be judged and condemned. Agre|ably whereto, their sentence, as we have it in our Lord's own words, will be,

Depart from me, ye cursed, into everlasting fire.

* 1.16 What fire can so probably be intended here, as that by which this earth is finally to be dissolved? this earth which, it is ex|presly said, is reserved unto fire, against that day, and the perdition of the ungodly? But not to digress. That the dissolution of all things, and the second coming of our Lord, will be coincident, is still farther evident from this chapter; beyond which, indeed, I need not go for the proof of this point. St. Peter's discourse here, concerning the conflagration, seems plainly relative to, and occasioned by, the pro|phetic view and fore-sight which he had of those

"scoffers" who should arise, saying with an air of insolent derision and triumph,

Where is the pro|mise of his [i. e. Christ's] coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation.

* 1.17 That which follows in this chapter, seems chiefly designed as an an|swer to such vain scoffers in every succeeding age, whose hearts are

fully set in them to do evil, be|cause sentence against their evil works is not exe|cuted speedily.

† 1.18 The standing, perpetual answer to such faithless mockers, and which contains, at the same time, both an invitation to accept of mercy, and a threatning of deserved vengeance at the appointed season; the standing answer to such mockers, I say, is this,

The Lord is not slack concerning his promise, [the promise of his coming] as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come, as a thief in the night, in the which,

(be pleased to observe the connection)

in the which, 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.

§ 1.19

YOU cannot but observe also, that the manner of expression in the text, supposes that these things will be dissolved in the day of Christ's appearing:

See|ing

then that all these things shall be dissolved, what manner of persons ought ye to be—looking for, and hasting unto, the coming of the day of God;

i. e. the day wherein they shall be thus dissolved: For it immediately follows,

wherein the heavens being on fire.

&c. That which St. Peter before calls

the day of judgment,

and "the day of the Lord;" and in the which, he assures us, all these things shall be dis|solved, he, in the text, calls "the day of GOD." All days, times, and seasons, are indeed God's, in one sense; but that of our Lord's coming to judge the quick and the dead, is eminently and emphatically so. It may be called the day of God with peculiar propriety, as it is God who has chosen, fixed and prae-determined it, for so grand and important a purpose. For, in the language of St. Paul,

God commandeth all men every where to repent; because He hath ap|pointed a day, in the which He will judge the world in righteousness, by that man whom He hath or|dained; whereof He hath given

[sufficient and ample ground of]

assurance unto all men, in that He hath raised him from the dead.

* 1.20 This is also emphatically the day of God, as He only knows when it will arrive: For our Lord has said that there are some "times" and "seasons," which it is not for us to know, and

which the Father hath put in his own power.

† 1.21 And concerning this important pe|riod in particular, our Saviour has declared saying,

Of that day and of that hour knoweth no man, no

not the angels which are in heaven, neither the Son, but the Father.

* 1.22 This is, moreover, emphatical|ly the day of God, as His power, wisdom, righteous|ness and glory; His goodness and faithfulness to the saints, and His just severity against the workers of ini|quity, will therein be made manifest, and appear far more illustrious than they did before: as it is the time wherein the

mystery of God shall be finished, as He hath declared to his servants the prophets;

all his works then appearing to be truth, and his ways judgment, tho' clouds and darkness are now round a|bout him; the day which shall reveal him to be God indeed; the all-powerful and just Sovereign of the world; and which is, therefore, called the

day of the revelation of his righteous judgment.

† 1.23

THIS is, I think, a plain, scriptural account, why that day of our Saviour's second appearing, which is sometimes styled the day of the Lord, and the day of Christ, is here called the day of God: Nor is there any need of having recourse to metaphysics, and sco|lastic divinity, for a solution. I shall just add, that this day 〈◊〉〈◊〉 God, of his fiery indignation, wherein all thing•• ••••all be dissolved, and in which all men shall receive the things done in the body, is doubtless the time which the prophet Malachi had in view in the following passage:

Then shall ye return, and discern between the righteous and the wicked; be|tween him that serveth God, and him that serveth him not. For behold the day cometh that shall

burn as an oven; and all the proud, yea, and all that do wickedly, shall be as stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave neither root nor branch. But unto you that fear my name, shall the sun of righteousness arise,

&c. And agreably hereto, and to St. Peter's account of the earth and heaven's be|ing on fire, at our Lord's second coming, St. Paul describes him as making his appearance in flaming fire:

It is a righteous thing, says he, for God to re|compence tribulation to them that trouble you; and to you who are troubled, rest with us, 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,—when he shall come to be glorified in his saints, and to be admired in all them that be|lieve.

† 1.24

IT seems, from the scripture account, that this great day of God, wherein all men are to

receive the things done in the body;

and in which the earth, with the works that are therein, shall be burnt up, shall be ushered in with some astonishing phaenome|na, or appearances, in the natural world; which shall be a kind of monitory tokens and signals of its ap|proach, whether regarded as such or not, by a care|less, profane and faithless world; such monitory signs and tokens as those which, it is said, preceeded the destruction of Jerusalem; or rather, far more ama|zing.

It seems not improbable that the prophecy of Joel ultimately, though perhaps not immediately, re|lates hereto:

I will shew wonders in the heavens, and in the earth blood and fire and pillars of smoke: the sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.

† 1.25 In the same light we may consider the words of our blessed Saviour:

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud, with power and great glory,

* 1.26 Agreably hereto, when the disciples asked our Lord,

What should be the sign of his coming, and of the end of the world?

he first told them negatively, what things should not, and then positively, what should be look|ed upon as signs hereof. He enumerates many of the former, such as wars, and rumours of wars, the appearing of false Christs, sore persecutions, fa|mines and earthquakes in divers places. Our Lord expresly admonished his disciples, not to be troubled when they should see and hear of such things;

for such things must needs be, says he, but the end

shall not be yet.

* 1.27 However, our Saviour, con|tinuing the same discourse to his disciples, says,

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars, &c.—And then shall they see the Son of man coming in the clouds, with great power and glory.

† 1.28

I KNOW some interpret what is said in this chap|ter concerning the coming of our Lord, of a figurative, and less proper coming, viz. as he came to destroy Je|rusalem, with the whole jewish polity. Though some things in our Saviour's discourse, seem to favour this sup|position; yet, I must confess, I cannot but look upon this as a very lean, jejune exposition of it. It has, evi|dently, a farther view; looking forward to that far more august, glorious, and universally interesting coming of our Lord, when he shall literally descend from heaven, and

all nations shall be gathered be|fore him,

to receive his righteous sentence.

AND, indeed, there are some things in this discourse, which cannot possibly be referred to that figurative coming of Christ before mentioned; but only to the time of his coming to judge the quick and the dead: Particularly the verse immediately following the

passage last quoted—

And then shall he send his angels, and shall gather his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

* 1.29 When were, or when will be all the elect, the faithful and chosen of God, thus gathered together by the ministration of angels, but when our Lord shall

appear the second time, with|out sin, unto salvation?

This, surely, was not done when Jerusalem was destroyed: But this, we know, will be done at the judgment of the great day: Our Lord has particularly taught us so, in his applica|tion of that well-known parable, concerning the tares and the wheat; wherein the housholder is introduced saying,

Let both grow together until the harvest; and in the time of harvest I will say to the reap|ers, gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

† 1.30 Part of our Saviour's explanation of this parable, is as follows: "The harvest," says he,

is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burnt in the fire, so shall it be in the end of the world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.

† 1.31

YOU see then, with what pomp and glory, with what astonishing signs, this day of God shall be in|troduced; what is the great business and design of it; and what shall close it, the utter perdition of ungodly men, and the crowning of the righteous with unfading glory; this world, which is now the scene of wicked men's crimes, then probably becoming the place of their torment, "a lake burning with fire and brim|stone;" and that heaven, far above the stars, which is now the object of good mens desires and hopes, be|coming the place of their residence; that heaven which cannot be shaken, and to which no flames can ascend, besides those sacred ones, with which the bosoms of saints and angels shall forever burn; that temple of God, not made with hands, whence the righteous "shall go no more out"; * 1.32 but, being made "pillars" therein, shall stand firm, when the visible heavens and earth which now are, shall wax old and perish; and "all these things shall be dissolved." Well might the apostle call this, "The great day" † 1.33, considering the great things that are to be transacted, and the interest|ing events that are to be accomplished, in it:—The Son of man to descend from heaven in flaming fire, and to sit upon the throne of his glory,

thousands standing before him, and ten thousand ministring un|to him

; all they who sleep in the dust of the earth, to be awaked by

the voice of the arch-angel, and the trump of God

; they, together with those

who shall then be alive, and "changed"† 1.34 ; even all the posterity of Adam, to be gathered before the august tribunal; the righteous to be absolved, and all the redeemed and "ransomed of the Lord", to as|cend with a convoy of holy Angels to the heavenly

Zion, with songs, and everlasting joy upon their heads

; * 1.35 all the wicked to be condemned, toge|ther with the rebel angels now

reserved in everlasting chains under darkness,

§ 1.36 for that purpose; both "to be sent to that region of woe, prepared for them by the righteous Sovereign of all; and one world at least, to be "burnt up," and all things that are there|in to be "dissolved": I say, one world at least; be|cause, for any thing we know to the contrary, or have reason to think, there may be more wicked worlds than one, which shall, at this period, undergo the same fiery doom and dissolution, agreable to what has been said above. But how many, or how few soever, there may be of such worlds, we have no rea|son to think that MORE THAN ONE has been redeemed by the blood of the Son of God, after having taken on himself the nature of its guilty inhabitants: Much less have we reason to think, that if others had been thus redeemed, they would have

neglected so great salvation

; that they would have

trodden under foot the son of God, accounting his blood, where|with they were sanctified, an unholy thing; and doing despite unto the spirit of grace

! ** 1.37

HAVING thus considered, What things those are, all which are to be dissolved; what is intended by their dissolution; and when this great and interesting event will come to pass, together with some of its fore-runners, concomitants and consequents; I am, in the afternoon, to urge the certainty of these things, as a motive to universal holiness, making some applica|tion of the subject, relative to the present season, and to those occurrences in divine providence, which have led me to it: For

seeing we look for such things,

and have so lately been thus reminded of them, "what manner of persons ought we to be!"—

Notes

• † 1.1

  Psalm 104.32. It seems not improbable that Earthquakes, and the Eruptions of Volcanos, were the Phaenomena which the Psalmist here had in view.
• † 1.2

  Eph. i.11.
• † 1.3

  Gen. i.1.
• * 1.4

  Psalm xix.1.
• * 1.5

  Rev. vi.12, 13, 14.
• † 1.6

  Isa. li. 5, 6.
• * 1.7

  2 Pet. iii.7, & 10.
• † 1.8

  Nah. 1.5.
• * 1.9

  Psalm xlix.11.
• † 1.10

  Shakes.
• † 1.11

  Acts 〈…〉〈…〉
• † 1.12

  Mark xiii.24, 25.
• * 1.13

  2 Pet. iii.13.
• * 1.14

  IT is not, perhaps, unworthy of remarking, that amongst the numerous passages in the ancients, where mention is made of the future burning of the world, the following well-known one, does not exempt even the SEA itself from the common fate, how extravagant and incredible soever this may seem.

  Esse quoque in fatis reminiscitur affore tempus, Quo MARE, quo tellus, correptaque que regia coeli Ardeat, et mundi moles operosa laboret.

  BY the surprizing transmutations which we daily see in nature, it seems as if there was nothing but what might possibly be con|verted into that which is most unlike itself; so that even the sub|stance of water may perhaps acquire new qualities, which, instead of extinguishing fire, shall render it proper fuel for it. And it is observable, that St. John describes the "new earth" as being without any sea at all, Rev. xxi.1.

  And I saw a new heaven, and a new earth; for the first heaven and the first earth were passed away; and THERE WAS NO MORE SEA.

  Vid. Nah. 1.4.
• † 1.15

  IT is said that, upon the concussion of earthquakes, flames and smoke have been seen to find their way thro' the watry abyss, bursting out with great fury, and ascending far above its surface. It is likewise said, that considerable islands have been hove up in different parts of the sea, with cinders, and other evident marks of fire upon them; and that some islands have been intirely sunk by earthquakes, is not, I suppose, doubted by any. If the late surprizing accounts which some of our sea-faring men have given, be in fact true, concerning the effects of the late earthquake many leagues from land, it will be a confirmation of what has been said above. For to what can that destruction of the fish, both great and small, which they speak of, be so probably attributed, as to some noxious steams and vapours, issuing at the rents and chasms made in the bottom of the sea, by subaqueous sires? However, I would not be too hasty in believing these accounts; much less, positive, supposing them true, that this is the true solution of so re|markable, and I believe I may add, unheard of, a phaenomenon.
• * 1.16

  Matth. xxv.41.
• * 1.17

  Ver. 4.
• † 1.18

  Eccles. viii.11.
• § 1.19

  Ver. 9, & 10.
• * 1.20

  Acts xvii.31, 32.
• † 1.21

  Acts i.7.
• * 1.22

  Mark xiii.32.
• † 1.23

  Rom. ii.5.
• † 1.24

  2 Thess. i.6—10.
• † 1.25

  Chap. ii. ver. 30, 31.
• * 1.26

  Luk. xxi.25,—26, 27.
• * 1.27

  Mark xiii.7. It appears, indeed, from Rev. vi.12. that there shall actually be "a great earthquake" at the coming of this day, or perhaps, a little preceeding it: But earth|quakes being common at other times, and in all ages, such a phaenomenon could not be properly spoken of as a sign, that this day was very near at hand; or as a token of its speedy approach.
• † 1.28

  Mark xiii.24, 25, 26.
• * 1.29

  Ver. 27.
• † 1.30

  Matth. 13.30.
• † 1.31

  Ver. 39—43.
• * 1.32

  Rev. iii. 12.
• † 1.33

  Jude, ver. 6.
• † 1.34

  1 Cor. 15.51.
• * 1.35

  Isai. 35.10.
• § 1.36

  Jude, ver. 6.
• ** 1.37

  Heb. 10.29.