V. Some circumstances concerning the place where, and the time when this
great and awful work shall be performed.
I. We are to prove that there shall be a day of judgment. This is as
evident a truth as that there is a providence, or that God is the
Governor of the world. Every intelligent creature, who is the subject of
moral government, affords an argument for the proof of this doctrine.
And accordingly we must consider them as under a law which he has given,
as that by which they are to be governed. From hence arises our
obligation to duty, and being rendered accountable to the great
Lawgiver, as to what concerns our obedience to, or violation of his law.
And God is obliged, in honour, to make a scrutiny into, or take an
account of our behaviour, that it may be known whether we have obeyed or
rebelled against him. This is evident from the concern which the glory
of his own perfections has herein; and the promises and threatnings
annexed to his law, which he is obliged to fulfil or execute. From
whence it follows, that God will display his glory as the Judge of the
world.
This is plainly revealed in scripture; it was foretold in the early ages
of the world, as contained in the epistle of Jude, in ver. 14, 15.
_Behold the Lord cometh with ten thousand of his saints, to execute
judgment upon all, and to convince all that are ungodly among them, of
all their ungodly deeds, which they have ungodly committed, and of all
their hard speeches which ungodly sinners have spoken against him_:
which words, though they might have a peculiar relation to the judgment
which God would execute in the destruction of the old world; yet it is
plain by the application hereof made by the apostle, that it looks as
far as the final judgment, which shall be in the end of time. And this
likewise appears from what is said in Eccles. xii. 14. that _God shall
bring every work into judgment, with every secret thing, whether it be
good, or whether it be evil_. There are, indeed, many displays of God’s
judicial hand in the present dispensations of his providence, as he is
said to be _known by the judgment which he executeth_, Psal. ix. 16. The
visible token of his regard to his saints in this world, as well as the
public and dreadful display of his vengeance poured forth upon his
enemies, proclaim his glory, as God, the Judge of all. But inasmuch as
sin deserves greater punishments than what are inflicted here; and the
promises which God has made for the encouragement of his people, give
them occasion to look beyond the present scene of affairs; and
especially since the divine dealings with men, as to what respects
outward things, cannot so clearly be accounted for, while we behold the
righteous oppressed, and many of the wicked having, as it were, more
than heart could wish; this plainly argues, that there is a time coming
when matters will be adjusted; and, as the Psalmist says, ‘A man shall
say,’ or every one shall have occasion to say, ‘Verily there is a reward
for the righteous; verily he is a God that judgeth in the earth,’ Psal.
lviii. 11.
Moreover, this doctrine is not only revealed in scripture, but it is
impressed on the consciences of men; which, though they never took so
much pains to extinguish their apprehension or dread thereof, it is
impossible for them to do it. That secret remorse or terror which
sinners feel within their own breasts, which makes them restless and
uneasy, especially when they perceive themselves to stand on the
confines of another world, is an undeniable argument that there is a
future judgment. What was it that made Belshazzar’s _countenance to
change_? Why did his _thoughts trouble him, so that the joints of his
loins were loosed, and his knees smote one against another_, when he saw
the _hand-writing on the wall_, in the midst of all his mirth and
jollity? Dan. v. 6. Was he afraid of the united forces of the Persians
and Medes, who at that time invested the capital city in which he was?
Did he know that he should be slain before the morning? That was most
remote from his thoughts, as apprehending himself safe from any danger
that might arise from that quarter. Was he afraid of punishment from
men? His condition in the world set him above the dread of any such
event. It was only the sense he had of a future judgment from God, that
produced these effects in him. It was this that made the Heathen
governor _tremble_, when the apostle _reasoned of righteousness,
temperance, and judgment to come_, Acts xxiv. 25. And when he was
disputing with the Athenians, though they mocked and treated what he
said about the resurrection with ridicule; yet none of them had any
thing to object against this doctrine that _God would judge the world in
righteousness_, chap. xvii. 31.
It may be observed that the doctrine of future rewards and punishments,
as the result of a sentence passed on men after death, is so often
mentioned by heathen-writers, that it is evident they either received by
tradition, or understood it by the light of nature; though, when they
enter into particular explications thereof, we meet with little but what
is fabulous and trifling. Some of them suppose the rewards and
punishments to be in other bodies, agreeably to the doctrine of the
transmigration of souls, as before-mentioned. Others speak of fictitious
lakes and rivers in the other world, where men are doomed to abide, at
least, for some time; though they know nothing of the day of judgment,
or the appearance of the whole world before Christ’s tribunal; which is
a matter of pure revelation[184].
II. We are now to consider the person, character, and solemnity of the
appearing of the great Judge, to whom this work is more especially
committed. This is a doctrine that can be known no other way than by
divine revelation. The light of nature, indeed, discovers to us that God
shall judge the world; but there is something more than this may be
learned from scripture, as well as those circumstances of glory with
which this work shall be performed. Accordingly we read,
1. That the person who is to perform this great work, is the Lord Jesus
Christ; of whom it is said, he shall _judge the quick and the dead at
his appearing, and his kingdom_, 2 Tim. iv. 1. And elsewhere, _We must
all appear before the judgment-seat of Christ_; 2 Cor. v. 10. If we
consider his glory as a divine person, he is fit to engage in it. For as
he knoweth all things, he can judge the secrets of men, which no mere
creature can do; and as he has all the other perfections of the divine
nature, he can display and glorify them, in such a way as is necessary,
in determining the final estate of men, and rewarding every one
according to his work.
We may also observe, that this is a branch of his Mediatorial dignity,
and contains in it a part of the execution of his Kingly office; it was
contained in that commission which he received of the Father. Thus it is
said, that _the Father judgeth no man_, John v. 22. that is, not in a
visible manner, or by any delegated power, which he is invested with,
‘but hath committed all judgment to the Son,’ and, it is said, he has
‘given him authority to execute judgment also, because he is the Son of
man,’ ver. 27. And to this we may add, that it is a part of the work
which was incumbent on him in the application of redemption, which
cannot be said to be brought to the utmost perfection, till the day of
judgment: Thus when he speaks concerning his ‘coming in a cloud with
power and great glory’; then he bids his people ‘lift up their heads,
inasmuch as their redemption draweth nigh,’ Luke xxi. 27, 28. We might
also add to this, that it was very expedient that he should judge the
world, since he was unjustly judged and condemned by the world;
therefore the cause must have a second hearing, that his enemies, at
whose bar he once stood, may be fully convinced, to their eternal
confusion, that he was not the person they took him to be, that he did
not deserve the treatment and rude insults which he met with from them,
when he stood at their tribunal. They asked him this question, ‘Art thou
the Christ, the Son of the blessed?’ to which he replied, ‘I am: And ye
shall see the Son of man sitting on the right hand of power, and coming
in the clouds of heaven,’ Mark xiv. 61-64. wherein he applied to himself
what the prophet Daniel said concerning him, Dan. vii. 13. and thereby
intimated, that this would be the most visible and incontestible proof
of his Mediatorial glory, with which he was invested, as the Son of man;
upon which the high-priest rent his clothes, apprehending that he spake
blasphemy; after which they all condemned him to be guilty of death.
Therefore it is expedient that this visible proof of his Sonship and
Mediatorial glory should be given, and that he should perform this great
work, which was incumbent on him, as he gave them to expect. It is his
‘coming with clouds, that every eye shall see;’ that shall oblige ‘them
which pierced him, and all the kindreds of the earth,’ who set
themselves against him, ‘to wail because of him,’ Rev. i. 7.
It was also necessary that he should judge the world, that he might
publicly vindicate his people, who have been judged and condemned by the
world for his sake; and that his cause and interest, which has been
trampled on by them, might be defended in the most public and glorious
manner, which will afford an everlasting conviction, that he whom men
despised, whose glory was set light by, whose gospel was rejected and
persecuted, is a person worthy of universal honour and esteem. Thus
concerning the person who is appointed to judge the world, and the
character in which he shall do it: which leads us,
2. To consider the solemnity of his appearing, when engaging in it. The
work being the most glorious that ever was performed since the world was
created, and the honour redounding to Christ as the result thereof,
being the last and highest degree of his state of exaltation; it cannot
but be supposed that he will appear with those ensigns of majesty and
regal dignity that become his character as the Judge of quick and dead:
accordingly we have an account of his ‘appearing in his own glory, and
in his Father’s, and of the holy angels,’ Luke ix. 26. _His own glory_
respects the rays of his divinity shining forth; whereby it will appear,
that he has a natural right to summon the whole world before him. This
cannot but strike a terror into his enemies, and enhance the joy and
triumph of his friends, and excite the adoration that is due to so
glorious a person. His appearing in _his Father’s glory_, denotes that
this is the highest display of his Mediatorial dignity; the reward of
his having perfectly fulfilled the commission given him by the Father,
and fully answered the end for which he became incarnate. And his
appearing in the _glory of his holy angels_, implies the reverence and
homage which they will pay to him, into whose hands they are given, as
ministering spirits, to fulfil his pleasure, and who always rejoice in
the advancement of his kingdom.
The angels shall not indeed be employed in raising the dead, for that is
a work too great for finite power; but we read of their ministry as
subservient to the glory of the solemnity, as consisting in their
appearing with Christ as his retinue; so it is said, that he shall ‘come
in his glory, and all the holy angels with him,’ Matt. xxv. 31. These,
indeed make up his train; but do not convey to him the least branch of
that glory or character he is invested with: but it is their honour to
attend him, whose servants they are; their work is to praise and adore
him, and to shew their readiness to fulfil his pleasure, without
desiring to usurp the least branch of his glory.
The first thing they are represented as doing, is, their attending his
coming with a shout, or the word of command first given forth by Christ,
and transmitted by them to the whole world, whereby they shall be
summoned to appear before him. This shall doubtless be attended with
universal joy and triumph expressed by them. And whereas Christ is said
to _come with the sound of a trumpet_, 1 Thess. iv. 16. this is either
to be considered in allusion to the custom of calling the hosts
together, which was by the sound of a trumpet, Num. x. 2. _&c._[185] or
else we may understand it in a literal sense, for some sound like that
of a trumpet, which shall be heard throughout the world, which shall
have a tendency to excite the joy and triumph of the saints, and to
strike terror into the wicked. And as this trumpet gives an alarm to all
to appear before Christ’s tribunal; the angels are represented as
assisting in bringing them thither. It is by them that the saints _which
remain alive, shall be caught up_ with others _in the clouds to meet the
Lord in the air_, 1 Thess. iv. 17. and they are said to _gather together
the elect from the four winds, from one end of the heaven to the
other_.[186] And elsewhere, our Saviour, speaking of the _end of the
world_, which he calls the _harvest_, represents the angels as
_reapers_, Matt. xiii. 39. which he explains as denoting that _at the
end of the world the angels shall come forth, and sever the wicked from
among the just_, ver. 49. which plainly intimates that they are to
gather the elect together. And inasmuch as there must be a separation
between them and the wicked, so that one shall be set at Christ’s right
hand, the other at his left; this, as it is more than probable, shall be
done by the ministry of angels, chap. xxv. 32. And then the Judge is
represented as _sitting on his throne_, ver. 31. this is called
elsewhere a judgment-seat, agreeable to his character as a judge; and it
is here styled his throne, as expressive of the majesty and royal
dignity with which he shall perform this great work. Which leads us,
III. To consider the persons who are to be judged, things being thus
prepared for it; and these are said to be angels and men, _i. e._ all
who are summoned to appear before Christ’s tribunal. Whether the holy
angels are included in the number of those whom Christ will judge, it is
not safe for us to pretend to determine, since scripture is silent as to
this matter. That they are the subjects of moral government is evident,
because they are intelligent creatures; and it follows from hence, that
they are accountable to God for their behaviour as such. It is also
certain, that they are employed by our Saviour, in _fulfilling his
pleasure_; and pursuant thereto, they are _sent forth by him to minister
to the heirs of salvation_, Heb. i. 14. and upon this account it may not
be reckoned foreign to the work of the day, for Christ to give a public
testimony to their faithfulness in the discharge of every work which has
been committed to them; especially since the saints, who, in some
respects, may be said to have been their charge and care, have received
no small advantage from the good offices which they have performed for
them by Christ’s appointment: but more than this, I think, cannot be
determined, with respect to their being judged by Christ. Therefore,
many conclude, that, properly speaking, they are not included in the
number of those that shall be judged by him; and that either because
they are represented as attending him, when he comes to judgment; and
are never spoken of as standing before his tribunal, as persons whose
cause is to be tried by him; or because they are considered, as long
before this confirmed in holiness and happiness, and as beholding the
face of God in heaven; and consequently not to be dealt with as those
who are to undergo a farther scrutiny, in order to their having, a new
sentence passed upon them.
As to what respects the fallen angels, they are to be brought as
criminals before Christ’s tribunal, in order to his passing a righteous
sentence upon them. Whether the charge of their apostacy from God, shall
be again renewed, and hereby sin traced to the very first spring and
fountain of it, we know not: but all the guilt that they have contracted
since they were, by a former sentence, cast out of heaven, shall be laid
to their charge: all that they have done against the interest of God in
the world, begun in the seduction of our first parents, and continued
ever since, with all those methods of revenge and subtilty whereby they
have opposed the kingdom of Christ in the world, and endeavoured to ruin
his people, will be alleged against them, as well as the bold attempt
they made on him in his own Person, whilst he was in a state of
humiliation. Thus the fallen angels, though represented as cast down to
hell, are yet said to _be delivered into chains of darkness, and
reserved unto judgment_, 2 Pet. ii. 4. Jude, ver. 6. This they are, at
present, apprehensive of, and are accordingly said _to tremble_, Jam.
ii. 19. at the fore-thoughts of it: it may also be inferred from what
they said to our Saviour, _Art thou come to torment us before the time_,
Matt. viii. 29. and, as the result hereof, it is said, that _the devil
was cast into the lake of fire and brimstone_, Rev. xx. 10. _i. e._
adjudged to endure a greater degree of torment in proportion to the
increase of his guilt.
But that which is more particularly insisted on in scripture, in which
we are immediately concerned, is what relates to men, as those who are
to be judged by Christ. This is set forth in universal terms; the
apostle says, _We must all appear before the judgment-seat of Christ,
that every one may receive the things done in his body, according to
that he hath done, whether it be good or bad_, 2 Cor. v. 10. men of all
ranks and conditions, _small and great_, Rev. xx. 12. _quick and dead_,
2 Tim. iv. 1. _i. e._ those who died before, or shall be found alive at
his coming, _the righteous and the wicked_, Eccl. iii. 17. and among
these, not only them that have lived under the gospel-dispensation; but
others, who have had no other light but that of nature; _As many as have
sinned without law, shall also perish without law_, Rom. ii. 12. We have
no account, indeed, in scripture, of their being adjudged to eternal
life, for their doing, by nature, some things that are contained in the
law; to suppose this, is to be wise above what is written; and, indeed,
it seems contradictory to those scriptures which assert the necessity of
faith in Christ to salvation; but these are generally described as
suffering punishment proportioned to their works. Thus we read of the
_men of Nineveh_, Matt. xii. 41. _the queen of the South_, ver. 42. _the
inhabitants of Tyre and Sidon_, chap. xi. 22. and those of Sodom and
Gomorrah, ver. 24. as _appearing in judgment_, and exposed to a less
degree of punishment than those that sinned against greater light; but
there is not the least intimation given of their being discharged from
condemnation. Our Saviour, indeed, speaks of the ‘servant which knew his
master’s will, and prepared not himself to do according to it, who
should be beaten with many stripes,’ _i. e._ exposed to a greater
condemnation; nevertheless, he, at the same time, intimates that _the
servant who did not know_, _i. e._ who sinned under greater
disadvantages for want of gospel-revelation, even he _should be beaten
with few stripes_; or adjudged to suffer a less degree of punishment.
The Pelagians, indeed, have endeavoured not only to exempt the Heathen
from the consequences of this judgment; but some have insinuated as
though they were not concerned in it at all: thus one[187] supposes,
that the persons who are represented as appearing at Christ’s tribunal,
Matt. xxv. and sentenced, by him, according to their works, are only
those who made a profession of the Christian religion. And the principal
argument that he brings to support this opinion is, because they, on
whom a sentence of condemnation is passed, are accused of not
ministering to Christ’s members, which is interpreted as not giving him
meat, when he was hungry, or drink when he was thirsty, _&c._ which
charge could not have been brought against those that never heard of
Christ; or if it had, they might have excused themselves by alleging
that it was impossible for them to shew this respect to him whom they
never knew. But to this it may be replied, that though our Saviour’s
design here, is to aggravate the condemnation of those who sinned under
the gospel, and to charge some with crimes of the highest nature; yet
there is nothing mentioned, exclusive of others, so as to give occasion
to suppose that the judgment of the great day will respect only those
who have set under the sound of the gospel. Therefore we have ground to
conclude, that as the resurrection of the dead will be universal; so all
that have lived, or shall live, from the beginning to the end of time,
shall be the subjects of the judicial proceedings in that solemn and
awful day; which leads us to consider,
IV. The manner in which Christ shall proceed in judging the world. It is
evident, that the design of this glorious transaction is to determine
the final state of all men, which will be done in a public and visible
manner, that it may appear that the Judge of all does right: this
differs very much from that particular judgment that is passed on every
one at death; in which, though their state be unalterably determined,
yet it is not done in an open and visible manner; but with a design that
the cause should be tried again in that day which is appointed for it.
The account we have in scripture, of the manner in which this shall be
done, bears some resemblance to the proceedings in human courts of
judicature; accordingly the day is set in which causes are to be tried;
the Judge appears with the ensigns of his authority; and being seated on
the tribunal, the persons to be tried appear before him; the cause is
heard; and since all are to be judged according to law, the law is
supposed to be known, or the particular statute, which is the rule of
judgment, must be produced; and whatever charge is to be brought against
any one, it is drawn up in the form of an indictment, and supported by
sufficient evidence, and the persons hereupon acquitted or condemned. In
allusion hereunto we read of Christ’s appearing in a visible manner,
seated on a throne of judgment; or, as it is expressed, of _the Son of
man_, as _appearing with all the holy angels with him_; and his _sitting
upon the throne of his glory, and all nations being gathered before
him_, Matt. xxv. 31, 32. _the judgment seat, and the books opened_, Dan.
vii. 26. Rev. xx. 12.
The righteous, who are a part of those that shall stand before Christ’s
tribunal, shall be separated from the wicked; the former placed at his
right hand, the latter at his left. With respect to the wicked, an
indictment shall be brought in, in which they shall be charged with the
violation of the holy law of God, with all the aggravating circumstances
thereof, the subject-matter of which is contained in the books that are
said to be opened. And this charge shall be supported by evidence; in
which case men shall be witnesses against one another, so far as they
have been apprised of each other’s behaviour, or immediately concerned
therein: and it is not improbable, that since the holy angels are
conversant in this lower world, as they are sometimes represented as
being present in worshipping assemblies, 1 Cor. xi. 10. and observing
the actions of men, 1 Tim. v. 21. that they shall appear as evidences
against the wicked. And it may be farther observed, that the Judge
himself will be a witness against the criminals, which is not usual in
human courts of judicature; though it does not savour of the least
injustice: thus it is said, ‘I will come near to you to judgment; and I
will be a swift witness against the sorcerers, and against the
adulterers, and against false swearers, and against those that oppress
the hireling in his wages, the widow and the fatherless, and that turn
aside the stranger from his right, and fear not me, saith the Lord of
hosts,’ Mal. iii. 5. The divine Omniscience will put the charge out of
all manner of doubt; from whence there can be no appeal; since it is
impossible for God, either to be deceived himself, or to deceive others.
But besides this, there shall also be the testimony of conscience,
whereby persons shall stand self-convicted; their ‘own hearts shall
condemn them,’ as well as ‘God, who is greater than their hearts,’ 1
John iii. 20. Thus it is said, that ‘the consciences of men bear
witness, and their thoughts, in the mean while, accuse or else excuse
one another, in the day when God shall judge the secrets of men by Jesus
Christ;’ and accordingly ‘every mouth shall be stopped, and all the
world’ of the ungodly ‘become guilty,’ Rom. ii. 15, 16. or appear, by
their own confession, to be so, _before God_, chap. iii. 19. And in
order hereunto, there shall be a particular dispensation of providence,
whereby those sins which have been long since forgotten, shall be
brought to remembrance: this seems intimated in our Saviour’s words in
the parable; ‘Son, remember that thou in thy life-time receivedst thy
good things,’ _&c._ Luke xvi. 25. and also in God’s _setting the
iniquities_ of sinners _in order before their eyes_, Psal. l. 21. and
this will have a greater tendency to support the charge, than ten
thousand witnesses.
As to the things that shall be brought into judgment, or be charged, and
proved upon them; these are mentioned in a very particular manner, as it
is said, ‘God shall bring every work into judgment, with every secret
thing, whether it be good, or whether it be evil,’ Eccl. xii. 14. And
elsewhere, he is represented as ‘executing judgment upon all, and
convincing all that are ungodly of all their ungodly deeds, which they
have ungodly committed, and of all their hard speeches which ungodly
sinners have spoken against him,’ Jude, ver. 15. And our Saviour
particularly intimates, Matt. xxv. 42, 43. that their behaviour, under
the means of grace, shall be enquired into, and what they have done
against him, and his interest in the world, alleged against them.
But now we are speaking concerning those matters which shall be produced
in judgment against the wicked, it may be enquired; whether the smallest
sins committed by them, shall be brought into judgment against them?
This seems to be intimated by our Saviour, when he says, that ‘every
idle word that men shall speak, they shall give account thereof in the
day of judgment,’ chap. xii. 36. on which some take occasion to complain
of the severity of the divine dispensations, as though it was intended
hereby, that persons shall be condemned to suffer eternal punishments
for a vain thought: but to this it may be replied, that no one will
bring this as an objection against the methods of the divine proceedings
in the great day, who duly considers the infinite evil of sin; or, that
the least sin deserves a sentence of banishment from God, as it is an
affront to his sovereignty, and opposite to his holiness. However let it
be considered that no person in the world shall have reason to complain
that he is separated from God, or rendered eternally miserable, only for
a vain thought, or a sin of infirmity, as though he had been guilty of
nothing else: therefore, when our Saviour says, that ‘every idle word
shall come into judgment,’ the meaning is, that this shall tend to fill
up the measure of their iniquity; so that the punishments which they
shall be exposed to, shall be for this, in conjunction with all other
sins. Every sin brings guilt with it; and all sins taken together,
smaller, as well as greater, enhance the guilt: therefore, our Saviour’s
meaning is this, that every sin exposes men to a degree of condemnation,
in proportion to the aggravation thereof; though they which are of a
more heinous nature, bring with them a greater degree of condemnation.
Thus concerning the charge brought against the wicked.
The next thing to be considered is, the trial of the righteous, who are
said to stand before Christ’s judgment-seat. Here it may be observed,
that no indictment shall be brought against them, at least, with the
judge’s approbation; for they have been before this acquitted and
discharged, when brought into a justified state; and therefore, as the
consequence hereof, _none_, as the apostle says, _shall lay any thing to
their charge_, since _it is God that justifieth_, Rom. viii. 33. If any
thing be alleged against them by the enemies of God, who loaded them
with reproach, and laid many things to their charge in this world, of
which some have been just, and others unjust and malicious: I say, if
these things should be suffered to be alleged against them, the great
and merciful Judge will appear as an advocate for, and vindicate them
from those charges which are ungrounded; and will farther allege, as a
foundation of their discharge from the guilt of all others, that he has
made a full atonement for them; upon which account, when they are sought
for, they shall not be found in judgment, or charged upon them to their
shame, confusion, or condemnation; but they shall be pronounced
righteous, as interested in Christ’s righteousness; and this shall be
evinced by his producing those graces which are inseparably connected
with, though not the foundation of their justification, that so the
method of the divine proceedings, in this respect, may be vindicated,
and it may appear, that as it is said, without holiness no one shall see
the Lord; so these are holy, and therefore they have this internal
quality, which denotes them such whom God designed to save: this I take
to be the meaning of that expression of our Saviour to the righteous,
when he pronounces them blessed, and invites them to _come and inherit
the kingdom prepared for them from the foundation of the world: for I
was an hungred and ye gave me meat; I was thirsty and ye gave me drink_,
&c. Matt. xxv. 34, 35. where the word _for_ is taken demonstratively,
and, not casually; and denotes that they were such who might expect to
be admitted to this honour and blessedness, as having those marks and
characters of his children upon them, to which the promise of salvation
was annexed; not as though any thing done by them was the cause of it.
From hence it appears, that the graces of God’s people shall be
published before angels and men, to the praise of the glory of him who
was the author of them.
But there is a difficult question which is proposed by some, namely,
whether the sins of God’s people shall be published in the great day;
though it is certain they shall not be alleged against them to their
condemnation? This is one of the secret things which belong to God,
which he has not so fully or clearly revealed to us in his word; and
therefore we can say little more than what is matter of conjecture about
it. Some have thought that the sins of the godly, though forgiven, shall
be made manifest, that so the glory of that grace which has pardoned
them, may appear more illustrious, and their obligation to God for this,
farther enhanced. They also think that the justice of the proceedings of
that day, requires it; since it is presumed and known by the whole
world, that they were prone to sin, as well as others; and, before
conversion, as great sinners as any; and after it their sins had a
peculiar aggravation: therefore, why should not they be made public, as
a glory due to the justice and holiness of God, and being infinitely
opposite to all sin? And this they farther suppose to be necessary, that
so the impartiality of divine justice may appear. Moreover, since God by
recording the sins of his saints in scripture, has perpetuated the
knowledge thereof; and if it is to their honour that the sins there
mentioned were repented of, as well as forgiven, why may it not be
supposed that the sins of believers shall be made known in the great
day? And besides, this seems agreeable to those expressions of every
word, and every action, as being to be brought into judgment; whether it
be good, or whether it be bad, as in the scripture before-mentioned.
But it is supposed by others, that though the making known of sin that
is subdued and forgiven, tends to the advancement of divine grace; yet
it is sufficient to answer this end, as far as God designs it shall be
answered, that the sins which have been subdued and forgiven, should be
known to themselves, and this forgiveness afford matter of praise to
God. Again, the expressions of scripture, whereby forgiveness of sin is
set forth, are such as seem to argue, that those sins which were
forgiven, shall not be made manifest; thus they are said to be _blotted
out_, Isa. xliii. 25. _covered_, Psal. xxxii. 1. _subdued_, and _cast
into the depths of the sea_, Micah vii. 19. and _remembered no more_,
&c. Jer. xxxi. 34. Besides, Christ’s being a Judge, doth not divest him
of the character of an advocate, whose part is rather to conceal the
crimes of those whose cause he pleads, than to divulge them. And to this
we may add, that the law which requires duty, and forbids the contrary
sins, is not the rule by which they who are in Christ, are to be
proceeded against; for then they could not stand in judgment; but they
are dealt with according to the tenor of the gospel, which forgives and
covers all sin. And furthermore it is argued, that the public declaring
of all their sins before the whole world, notwithstanding their interest
in forgiving grace, would fill them with such shame, as is hardly
consistent with a state of perfect blessedness. And lastly, the
principal argument insisted on, is, that our Saviour in Matt. xxv. in
which he gives a particular account of the proceedings of that day,
makes no mention of the sins, but only commends the graces of his
saints. Such-like arguments as these are alleged to prove that it is
probable the sins of the saints shall not be exposed to public view, in
the great day. But after all that has been said, it is safest for us not
to be too peremptory in determining this matter, lest, by pretending to
be wise beyond what is clearly revealed in scripture, we betray our own
folly, and too bold presumption, or assert that which is not right of
this glorious Judge. Thus concerning the method in which Christ shall
proceed in judging the world. We are now led to consider,
V. Some circumstances relating to the place where, and the time when,
this great and awful work shall be performed, at least, so far as it is
convenient for us to enquire into this matter, without giving too much
scope to a vain curiosity, or desire to be wise above what is written.
And,
1. As to the place; it does not seem probable that it shall be upon the
surface of the earth; because we read, that _they which are_ found
_alive_ at Christ’s coming, _shall be caught up together with them_,
that is, the others who are raised from the dead, _in the clouds, to
meet the Lord in the air_; which immediately follows after the account
which the apostle gives of the Lord’s _descending from heaven with a
shout, with the voice of the arch-angel, and with the trump of God_, 1
Thes. iv. 16, 17. which is the signal to be given of the immediate
appearance of the Judge: therefore, their being _caught up in the
clouds_, denotes that Christ shall judge the world, in some place above
this earth; otherwise they must be supposed to be caught up thither, and
afterwards obliged to descend from thence, to the place from whence they
were taken, to be judged; which does not seem probable. This is all that
we dare assert, concerning the place where this great and solemn
transaction shall be performed.
And I the rather observe this, because some are of opinion, that the
valley of Jehoshaphat is designed to be the place, from the application
of that prediction mentioned in the prophet Joel, in chap. iii. 2. _I
will gather all nations, and will bring them down into the valley of
Jehoshaphat, and will plead with them there for my people_:[188] but
that seems to be a prophesy of some signal victory which the church
should gain over its enemies; which shall have its accomplishment before
Christ come to judgment, and be no less remarkable than that which God
gave Jehoshaphat over the Moabites, Ammonites, and the inhabitants of
mount Seir, mentioned in 2 Chron. xx. upon which occasion the place
where it was obtained, was called _the valley of Berachah_, which
signifies blessing: and the prophet does not seem by _the valley of
Jehoshaphat_, to point out any particular place known by that name; but
rather to allude to the signification of the word, as importing the
judgment of the Lord: so that nothing else is intended by it but that
God shall, in the latter day, probably when those scriptures shall have
had their accomplishment, which relate to the conversion of the Jews,
execute some remarkable judgment against the heathen, amongst whom they
were scattered. Therefore it cannot, with the least shadow of justice,
be argued from hence, that this is the place where all nations of the
earth shall be gathered to judgment. Besides, some have observed, that
how great soever this valley may be, it is not large enough to hold the
vast multitudes that shall be convened on this occasion.
As to what concerns the time when Christ shall judge the world; this is
called, in scripture, _a day_, Acts xvii. 31. not to signify that the
whole work shall be performed in that space of time, which we generally
call _a day_; for that can hardly be sufficient for the performing the
many things that are to be done in it. Some have thought that the whole
process shall take up no less than a thousand years; and suppose, that
the apostle Peter intimates as much, when speaking concerning the day of
judgment, he says, _One day is with the Lord as a thousand years, and a
thousand years as one day_, 2 Pet. iii. 8. Thus the excellent Mr. Mede
understands that scripture:[189] but since this is not more clearly
explained by other scriptures, speaking to the same purpose, I dare not
be too peremptory in giving into this opinion; but would rather
conclude, that the time of the continuance thereof, is called _a day_,
as denoting a season appointed for the dispatch of a work, whether it be
longer or shorter. Thus Christ calls that season, in which the gospel
was preached to the Jews, _their day_, Luke xix. 42. And therefore it is
the safest way for us to acknowledge this to be a secret which belongs
not to us to enquire into.
As to the time when Christ shall come to judgment, or when this glorious
day shall begin, that is also considered, not only as a matter kept
secret from us, but from all creatures: thus our Saviour, speaking
concerning it, says, ‘Of that day and hour knoweth no man, no, not the
angels of heaven, but my Father only,’ Matt. xxiv. 36. This is
particularly intimated in the answer we are explaining; and the reason
assigned why it is kept secret from us, _viz._ that all may watch and
pray, and be ready for the coming of the Lord; which is certainly a
matter of the highest importance; and it is evident, that if God had
either revealed the time of Christ’s coming to judgment, or let men know
how long they should continue in this world, before that judgment, which
is past on all at death, it might have given occasion to the corruption
of our nature, to have put off all thoughts about it, till it was at
hand: therefore our Saviour, in wisdom, as well as kindness to his
people, has represented his coming under the similitude of _a thief in
the night_, 2 Thes. v. 2. and accordingly says, _Therefore be ye also
ready; for in such an hour as ye think not the Son of man cometh_, Matt.
xxiv. 44. Thus concerning the day of judgment. As to what respects the
consequence hereof, and the sentence which shall be pronounced on the
righteous and the wicked, that is the subject-matter of the two
following answers.
All that I shall add at present is, some practical inferences from this
doctrine of Christ’s coming to judgment.
(1.) What has been observed concerning Christ’s coming to judge the
world in his own glory, and that of his Father, and of his holy angels,
should fill us with high and honourable thoughts of him; and since the
angels reckon it an honour to attend him as ministering spirits in that
great day, this should excite in us an holy ambition to approve
ourselves his servants in all things, and to account it our honour that
he will esteem us such.
(2.) Since Christ at his coming to judgment, will bring all things to
light, and impartially state and try the cause of every one, who shall
be rewarded according to their works; this should silence, and fence
against, all unbelieving thoughts, which may arise in the minds of men,
concerning the seemingly unequal distributions of providence, in God’s
dealing with the righteous and the wicked, as to what respects the
outward affairs of life, and make us easy, though we know not his design
in the various afflictive providences wherewith we are exercised; since
we are not to expect those blessings here, which he has reserved for his
people, at Christ’s appearing to judgment; which, if he is pleased to
bestow upon us hereafter, we shall then have the highest reason to
admire his wisdom, goodness, and faithfulness, in the whole method of
his providential dealings with us.
(3.) This doctrine tends to reprove the atheism and profaneness of
those, who make a jest of, or scoff, at the day of judgment; like those
the apostle Peter mentions, whom he calls _scoffers, walking after their
own lusts, and saying, Where is the promise of his coming? for since the
fathers fell asleep, all things continue as they were from the beginning
of the creation_, 2 Pet. iii. 3, 4. It also reproves those who abuse the
day of God’s patience; and because his coming to judgment is delayed,
take occasion to commit the vilest crimes. Thus our Saviour speaks of
some as doing, and intimates that he will _come in a day when they look
not for him, and shall cut them asunder, and appoint them their portion
with hypocrites_, Matt. xxiv. 48-51.
(4.) This doctrine should stir us up to universal holiness, and the
greatest circumspection and diligence in the service of God; as the
apostle says, when speaking concerning Christ’s coming to judgment, with
those displays of terrible majesty that shall attend it, _what manner of
persons ought we to be, in all holy conversation and godliness, looking
for, and hasting unto the coming of the day of God_, 2 Pet. iii. 11, 12.
(5.) Since we expect that Christ will judge the world at the last day,
it behoves us to be often judging and trying ourselves, examining how
matters stand between God and us; and whether we behave ourselves in
such a way as that we may be meet for Christ’s coming, and have boldness
in the day of judgment; as the apostle says, _If we would judge
ourselves, we should not be judged_, 1 Cor. xi. 31. that is, with the
judgment of condemnation.
(6.) It is an inexpressible advantage when we can conclude, upon good
grounds, that this great Judge is our Friend, our Saviour, our Advocate,
and that, living and dying, we shall be found in him; for then, though
he come in such a way as will strike the utmost terror and confusion
into his enemies, we shall be found of him in peace: and the consequence
of this day’s solemnity shall be our admission into his immediate
presence, and being for ever blessed therein.
Footnote 184:
_We often read in Heathen-writers, of Æacus, Minus and Rhadamanthus,
as appointed to pass a judgment on every one at death, fix them in
their respective places of residence, and determine their rewards and
punishments. These are generally supposed to have lived about Moses’s
time, and are commended for the exercise of justice, and making laws,
some of which they are supposed to have received from heaven; and as
the reward hereof, have the honour, of being judges of men at death,
conferred upon them. Some have been ready to conclude that the account
which the Heathen give of these three famous law-givers and judges, is
nothing else but a corruption of a tradition which they had received
concerning Moses, the great law-giver to the Israelites, set forth by
different names, with several things fabulous added thereunto. They
who have a mind to see a very learned and critical disquisition on
this subject, may consult Huet Demonst. Evang. Prop._ iv. § 9-13. _And
as for the variety of punishments which these judges inflicted, the
lakes and rivers of fire to which they are condemned, see Plato’s
account thereof, translated by Eusebius, in Præp. Evang. Lib._ xi.
_Cap._ xxxvii. _who thinks that some things mentioned by him, bear a
resemblance to the punishment of sin, which we read of in scripture,
which he supposes he received by tradition, from some that were
acquainted with divine revelation, as he did many other things which
he speaks of in his writings_.
Footnote 185:
_See Vol. II. Quest. LVI._
Footnote 186:
_Matt._ xxiv. 31. _This is the most common sense of those words; and
how far soever they are supposed, by some, to be taken in a figurative
sense, for the preaching of the gospel throughout the whole world,
after the destruction of the Jewish state, which some have supposed,
is principally intended by what is mentioned in the foregoing verses;
yet most conclude that several things in this account of Christ’s
glorious appearance, are not without some allusion, at least to what
shall be more eminently accomplished, when he shall come to judgment._
Footnote 187:
_Curcellæus in Dissert. de necessit. cognit. Christ._ § vi.
Footnote 188:
_Of this opinion were some among the Papists, and particularly
Cornelius a Lapide, Vid. ejusd. comment in Loc. who describes it as a
place situate at the foot of the mount of Olives, in or near the place
where our Saviour was in his agony betrayed and delivered by Judas,
into the hands of his enemies. Therefore this will be, according to
him, the fittest place for him to execute judgment upon them, and to
appear in this triumphant and glorious manner, in order thereunto. And
this is mentioned by many Jewish writers, who maintained it. Thus the
author of the Chaldee Paraphrase on Canticles_ viii. 5. _speaks to
this purpose, that the dead shall be raised, and the mountain of
Olives shall be cleft, and all the dead of Israel shall come out from
thence; and that the just, who died in the captivity, and consequently
were not buried in or near that place, shall come through the caverns
of the earth, that they may here arise to judgment. And several
Rabbinical writers give into this chimera, which is also mentioned in
both the Talmuds. And many of the modern Jews, as is observed by some
late travellers into the holy land, are so fond of burying their dead
in or near this place, that they might not have far to come under the
earth, when they rise from the dead, and must appear here at the day
of judgment, that they pay a certain sum of money for the privilege of
burying their dead therein. See Hody on the resurrection, Page 70,
71._
Footnote 189:
_See his works, Lib._ iii. _Comment. apocal. page 662. and his
remains, chap._ xi. _page 748. in which he is followed by some others,
and the learned Gale, in his court of the Gentiles, Part_ I. _Book_
iii. _chap._ vii. _Page 78. speaks of some Jewish writers as
maintaining, that the world shall continue 6000 years; and from thence
to the 7000th shall be the day of judgment. And he also mentions this
as an opinion which Plato had received by conversing with some of
them; and concludes, that this is the great Platonick year, which is
mentioned by him, and his followers._
Quest. LXXXIX.
QUEST. LXXXIX. _What shall be done to the wicked at the day of
judgment?_
ANSW. At the day of judgment the wicked shall be set on Christ’s
left hand; and upon clear evidence, and full conviction of their own
consciences, shall have the fearful, but just sentence of
condemnation pronounced against them; and thereupon shall be cast
out from the favourable presence of God, and the glorious fellowship
with Christ, his saints, and all his holy angels, into hell, to be
punished with unspeakable torments both of body and soul, with the
devil and his angels for ever.
Having, under the last answer, taken a view of Christ, as coming to
judgment; and the whole world as seated at his tribunal, the wicked on
his left hand, and the righteous on his right; the books opened, the
cause tried, and the evidence produced; we are now to consider the
sentence that will be past on each of them, together with the
consequences thereof: and particularly we have an account in this
answer, of a sentence of condemnation, pronounced against the wicked,
and the punishment inflicted on them, pursuant thereunto; which our
Saviour expresses in words full of dread and horror; _Then shall he say
unto them on the left hand, Depart from me ye cursed into everlasting
fire, prepared for the devil and his angels; and these shall go away
into everlasting punishment_, Matt. xxv. 41, 45. This includes in it an
eternal banishment and separation from him, in whose favour there is
life. As sin is the object of his detestation, it being contrary to the
holiness of his nature, they who are found in open rebellion against
him, shall not _stand in his sight_, Psal. v. 5. As they did not desire
his special and gracious presence, which his saints always reckoned
their chief joy, in this world; they shall be deprived of it in the
next. And when they are commanded to depart from him, they are described
as _cursed_, that is, bound over to suffer all those punishments which
the vindictive justice of God will inflict, that are contained in those
threatenings which are denounced by his law that they have violated, and
sent down into hell, to be punished with unspeakable torments, both in
body and soul, with the devil and his angels, for ever. Accordingly
there are three things to be considered, relating to the punishment of
sinners in another world, namely, the kind thereof, its degree, and
eternal duration.
I. As to the kind of punishment; that is generally considered in two
respects, namely, the punishment of loss and sense.
1. Concerning the punishment of loss. This contains in it a separation
from God, the fountain of blessedness; a being destitute of every thing
that might administer comfort to them; and, as the consequence hereof,
they are deprived not only of fellowship with Christ, but with his
saints. Not that they were ever the objects of their love or delight,
but, on the other hand, their conversation was distasteful and
burdensome; especially when it was in itself most savoury and spiritual:
nevertheless, it is reckoned to be one ingredient in their misery, as
our Saviour expresses it, when he speaks of the _workers of iniquity_,
as first commanded to _depart from him_, Luke xiii. 27, 28. and then
tells them, _Ye shall see Abraham, and Isaac, and Jacob, and all the
prophets in the kingdom of God, and you yourselves thrust out_: where
the happiness of others is considered as what will raise their envy, and
prove a torment to them.
2. There is the punishment of sense: this is set forth by those
unspeakable torments to be endured both in soul and body; and because no
pain is so exquisite as that which is occasioned by fire, it is
therefore called _unquenchable and everlasting fire_, Matt. iii. 12.
chap. xxv. 41. As for that enquiry which some make, whether the fire be
elementary or material, like that which is in this world, it savours
more of curiosity than what tends to real advantage: and since it is
called a fire, prepared for the devil and his angels, some have a little
hesitated about this matter, as concluding it impossible for material
fire to affect spirits; but I am not desirous to enter too far into this
disquisition. It is, indeed, a hard matter for us to determine whether,
or how far a spirit is capable of the punishment of sense, any otherwise
than, as, by reason of its union with the body, it has an afflictive
sensation of the evils which that immediately endures; and therefore,
some have thought, that when we read of the fire of hell, it is to be
taken in a metaphorical sense, to denote those punishments which are
most exquisite, and have a tendency to torment both soul and body in
different respects. The soul is to be tormented as the wrath of God has
an immediate access to it, to make it miserable: and though this cannot
be styled the punishment of sense in the same respect as that is of
which the body is the more immediate subject; yet if we take the word
_sense_, as importing an intellectual perception of those miseries that
it undergoes, whereby it is made uneasy, and in a moral sense, subject
to pain, as we sometimes speak of the pain of the mind, as well as that
of the body, then it may be said to endure the punishment of sense,
though it be in a spiritual substance.
There are various ways by which the wrath of God may have access to the
soul, to make it miserable; and this punishment is sometimes compared to
fire, as it is beyond expression dreadful; and accordingly God, when
inflicting it, is styled, _A consuming fire_, Heb. xii. 29. and _his
jealousy_ is said elsewhere to _burn like fire_, Psal. lxxix. 5.
Therefore, some have described the punishment of sin in hell, as
including in it the insupportable weight of the wrath of God lying on
the consciences of men, and sinking them into perdition; whereby it
appears to be _a fearful thing to fall into the hands of the living
God_, Heb. x. 31. A judicious divine considers this as the effect of
God’s immediate presence, as a sin-revenging Judge; and therefore
understands that text, in which it is said, _They shall be punished with
everlasting destruction, from the presence of the Lord_, 2 Thes. i. 9.
not as denoting an exclusion from his comforting presence, which is an
undoubted truth, and the more generally received sense thereof; but he
speaks of the presence of God, as well as his power, as the immediate
cause of their destruction; in like manner as when the Psalmist joins
both these ideas together, when he says, _Who knoweth the power of thine
anger_, Psal. xc. 11. and it seems most agreeable to the grammatical
construction of the words.[190] This is that punishment which is more
immediately adapted to the soul.
As for the punishment of sense, which the body shall endure, whether it
be compared unto fire, as containing in it some effects, not unlike to
those produced by fire; or, whether it only signifies that the
punishment shall be most exquisite, as no pain is so terrible as that
which is the effect of fire, I will not pretend to determine. There are,
indeed, other expressions by which it is set forth in scripture, as well
as fire, _viz._ _cutting asunder_, Matt. xxiv. 51. _tearing in pieces_,
Psal. l. 22. _drowning men in destruction and perdition_, 1 Tim. vi. 9.
_a being bound hand and foot_, and _cast into outer darkness_, Matt.
xxii. 13. or, into _a furnace of fire_, chap. xiii. 42. or, _a lake of
fire burning with brimstone_, Rev. xix. 20. some of which are,
doubtless, metaphorical expressions, by which the punishment of sin is
set forth; but whether they are all so we must not be too positive in
determining: however, some suppose they are, because the glory of heaven
is described by the metaphors of _streets of gold, gates of pearl_, Rev.
xxi. 21. _rivers of pleasure_, &c. Psal. xxxvi. 8. and the wrath of God
is metaphorically described, when he is called _a consuming fire_, Heb.
xii. 29. Therefore, as the glory of heaven is represented by metaphors,
denoting that it is inconceivably great; so, if we suppose that the
punishment of sin in hell, is set forth by metaphorical ways of
speaking, we cannot from hence, in all respects, take an estimate of the
quality thereof; nevertheless we must conclude in general from such-like
expressions, by which it is represented, that it is inexpressibly
terrible, such as respects both soul and body, which is called, as has
been observed in different respects, the punishment of sense. Which
leads us,
II. To consider this punishment, as to the degree thereof, which is
generally described as being various, in proportion to the aggravations
of sin committed; accordingly they who have sinned under the
gospel-dispensation, are considered as exposed to a greater degree of
punishment than others who have not had those advantages. Thus the
apostle says, _Of how much sorer punishment shall he be thought worthy,
who hath trodden under foot the Son of God_, chap. x. 29. And our
Saviour speaking concerning the Scribes and Pharisees, who were
notorious hypocrites, whose religion was no more than a pretence, and
made subservient to the vilest practices, tells them, that _they should
receive the greater damnation_, Matt. xxiii. 14. that is, a greater
degree of punishment, as they had contracted greater guilt than others:
and the apostle speaks of some who had had great advantages through the
_riches of God’s goodness and forbearance_ towards them, but yet were
_impenitent_, and hardened in sin; these, says he, _treasure up unto
themselves wrath against the day of wrath_, Rom. ii. 5. that is, add
greater degrees to the punishment which they shall endure in another
world.
III. We are to consider the punishment, which sinners are liable to in
the world to come, as to its duration, in which respect, it shall be
without intermission, and eternal. That there shall be no relaxation of
punishment, may be proved from what our Saviour says in the parable; in
which the _rich man_, who was tormented in flames, could not obtain _one
drop of water to cool his tongue_, Luke xvi. 26. Thus we read of those
who are said to _drink of the wine of the wrath of God_, which is
_poured out without mixture, into the cup of his indignation_; and that
_the smoke of their torment ascendeth for ever and ever_; and that _they
have no rest day nor night_, Rev. xiv. 10, 11. And our Saviour speaks of
the two main ingredients in the punishment of sin; namely, the
tormenting sense which conscience shall have of the wrath of God due to
it; and the punishment of sense, which is compared to that that proceeds
from fire, and both are described as eternal; where _their worm dieth
not, and the fire is not quenched_, Mark ix. 44, 46, 48.
That the punishment of sin in another world will be eternal, may be
argued from the impossibility of their obtaining a discharge from the
sentence of condemnation, under which they are, unless satisfaction be
given to the justice of God for sins committed; but this cannot be given
by the person that suffers; inasmuch as his sufferings are due to him,
pursuant to the sentence of the judge, and agreeable to the demerit of
sin; which being, as it is usually expressed objectively infinite,
because committed against an infinite God, and containing a contempt of
his sovereignty and other perfections which are infinite; therefore it
deserves a punishment proportionable thereto. And since the sufferings
of finite creatures are no other than finite, and consequently bear no
proportion to the demands of infinite justice, they must be infinite in
duration, that is, eternal. It may also be observed, that at the same
time that persons are suffering for past sins, they are committing
others. This is not like God’s furnace, which is in Zion; whereby he
designs not to consume, but to refine and purge away the dross and the
tin; for it cannot, in any instance be said, that this is overruled for
good. Therefore the habits of sin are increased rather than weakened
thereby; and consequently sinners are set at a farther distance from
God, from holiness and happiness; which, because it is still increasing,
their punishment must be eternal.
And to this we may add, that there is no Mediator appointed between God
and them; none who has undertaken to pay this debt for them, and procure
their discharge, as the apostle says concerning those who have _sinned
wilfully after they had received the knowledge of the truth; there
remaineth no more sacrifice for sin_, Heb. x. 26. no advocate to plead
their cause; no ordinances in which the glad tidings of salvation are
published, nor any golden sceptre of mercy held forth to invite them to
come in, or give them hope of finding acceptance in the sight of God; no
covenant of grace that contains any promise that will afford relief; and
no inclination, in their own souls, to return to God with an humble
sense of sin, and desire to forsake it, and from hence arises
everlasting despair, beyond expression tormenting, which the apostle
calls _blackness of darkness for ever_, Jude ver. 13.
This is a very awful and awakening subject; and many are as little
desirous to hear of these things, as the people were to hear of the
account which the prophet Isaiah gave them of approaching judgments; and
therefore they say, _Cause the holy One of Israel to cease from before
us_, Isa. xxx. 11. But since there is such a passion in men as fear; and
this is oftentimes made subservient to their spiritual advantage, it
pleases God, in wisdom and mercy, sometimes to reveal those things in
his word, which have a tendency to awaken our fears, and to set before
us death as well as life, the threatenings as well as the promises, that
hereby we may see it to be our duty and interest to flee from the wrath
to come; and to use those precautions prescribed in the gospel, which
may have a tendency, through divine grace, to prevent our sinking into
everlasting perdition. They who cast off fear, and think themselves
safe, because the rod of God is not upon them, generally cast off a
sense of duty, and say unto God, _Depart from us; for we desire not the
knowledge of thy ways_, Job xxi. 9, 14. Therefore these subjects are to
be insisted on as warnings to induce men to avoid the rock on which
multitudes have split and perished; not to lead them to despair.
However, there is great need of prudence in applying every truth in such
a way as that it may be of advantage; which renders the work of those
that are employed in preaching the gospel, exceeding difficult: every
one must have those doctrines inculcated and applied to him, that are
adapted to his respective condition, as well as founded on the word of
God; and therefore we may observe,
1. That such subjects as these, though they are not to be concealed, as
being a part of the counsel of God, and a means ordained by him, to
answer some valuable end; yet they are not only, or principally to be
insisted on, as though there were no passion to be wrought upon but
fear. It is the stupid person that is to be awakened out of his
lethargy, by violent methods: the man that says, I shall have peace,
though I walk according to the corrupt inclinations of my own heart; the
danger is over; or that no ill consequences will attend that wilful
impenitency and unbelief, which is like to prove destructive to him; or,
if a person is willing to deceive himself, and endeavours to extenuate
his sin, apprehending the consequences thereof not to be so pernicious
as they really are; or, that the mercy of God will save him, though
remaining in open rebellion against him, as though there were no arrows
in his quiver, or vials of wrath to be poured forth on his enemies. Such
ought to be dealt with, by representing God as a consuming fire, with
whom is terrible majesty; and they must be told of the punishment of sin
in this and another world, that they may see their danger before it be
too late to escape. If it be said, that the terrors of God have a
tendency to drive persons to despair. To this it may be replied, that
the persons we are speaking of, are so far from despairing of the mercy
of God, that they are inclined to abuse it; and that which is like to be
their ruin, is the contrary extreme, _viz._ presumption; which leads
them to turn the grace of God into wantonness.
2. As for others, who are humbled under a sense of sin, whose flesh
trembles for fear of God’s judgments, there is not so much occasion to
insist on these awakening subjects, when we have to do with them; for
this would be like adding fuel to the fire. If the heart be broken and
contrite, and is apt to meditate little else but terror; then such
subjects are to be insisted on as are encouraging. Thus when the prophet
Jeremiah had been reproving the people for their abominations, and
threatening many sore judgments which God would execute upon them, he
applies healing medicines; _Is there no balm in Gilead? Is there no
physician there? why then is not the health of the daughter of my people
recovered?_ Jer. viii. 22. And elsewhere when he had been reprehending
them for their idolatry, and putting them in mind of those judgments
they had exposed themselves to; he encourages them to _cry unto God, my
Father, thou art the guide of my youth: Will he reserve his anger for
ever? Will he keep it to the end?_ Jer. iii. 4, 5. It is God’s usual
method in dealing with sinners, first to excite their fear by charging
sin on the conscience, and putting them in mind of the dreadful
consequences thereof; in which respect, as the apostle expresses, _The
law enters that the offence might abound_; and then he shews him, that
the soul may take encouragement, when humbled under a sense of its own
guilt; that _where sin has abounded, grace did much more abound_, Rom.
v. 20. The gospel is designed to administer comfort to those, who are
distressed under a dread of the wrath of God. Therefore, there are
promises as well as threatenings; and each of these are to be applied as
the occasion requires it; so that the happiness of heaven is to be set
in opposition to the punishment of sin in hell; and accordingly as the
answer we have been explaining, contains a very awful and awakening
subject; so, in the next, we are led to consider a doctrine which is
full of comfort to those who have an interest in Jesus Christ.
Footnote 190:
_See this largely insisted on by Dr. Goodwin, in his works, Vol._ III.
_Book_ xiii. _His critical remarks in chap._ ii. _seem very just_,
viz. _that_ απο _is causal here, as well as in many other scriptures
which he refers to: and his strongest argument to prove that it is to
be taken so in this verse, is, because, as he observes_, απο _must be
applied to_ the glory of his power, _as well as to_ his presence; _so
that if it denotes a separation from the one, it must also denote a
separation from the other; whereas no one supposes that this
punishment consists in a separation from the power of God, but that it
is to be considered as the effect thereof_.
Quest. XC.
QUEST. XC. _What shall be done to the righteous at the day of
judgment?_
ANSW. At the day of judgment, the righteous being caught up to
Christ in the clouds, shall be set on his right hand, and there
openly acknowledged, and acquitted; shall join with him in the
judging of reprobate angels and men, and shall be received into
heaven; where they shall be fully and for ever freed from all sin
and misery, filled with unconceivable joys, made perfectly holy and
happy, both in body and soul, in the company of innumerable saints,
and holy angels, but especially in the immediate vision and fruition
of God the Father, of our Lord Jesus Christ, and of the Holy Spirit,
to all eternity: and this is the perfect and full communion which
the members of the invisible church shall enjoy with Christ in glory
at the resurrection and day of judgment.
We have, in this answer, an account of the great honours and privileges
that the saints shall be advanced to, and partake of, as the consequence
of that sentence that Christ will pass on them, _Come ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the
world_, Matt. xxv. 34. which are words that contain a gracious
invitation given them to take possession of that glory which will tend
to make them completely and for ever happy. We have already considered
the righteous as caught up to Christ in the clouds, which is either done
by the ministry of angels, or else their bodies will be so changed, that
they shall be able to mount upward, with as much ease as they are, now
to walk upon the surface of the earth. We have also considered them as
set at Christ’s right-hand. Whether this has any regard to the place of
their situation, we cannot determine; but, according to the scripture
mode of speaking, it certainly denotes the highest honours conferred
upon them; which will be not only spiritual but external and visible;
whereby it shall appear to all, that they are Christ’s peculiar friends
and favourites; and this will tend to raise in them the highest
astonishment, that they should thus be dealt with by so glorious a
person, who were in themselves unworthy of his notice; and it shall
afford matter of eternal praise. What is farther observed concerning
them in this answer, is contained in the following heads.