0A.15. Chapter V.
Chapter V. An Excitation to Confirm our Faith in the Eternal Judgment.
Reason sees the necessity of a future judgment.
Divine revelation expressly declares it.
Considerations requisite to make faith effectual. The belief of a future judgment clears the honor of God’s governing the world, from the imputation of injustice, with respect to the prosperity of the wicked, and the sufferings of the saints. The thought of future judgment is a powerful support to the saints in their persecutions. The belief of future judgment is effectual to restrain from secret sins. The thought of future judgment is a powerful remedy against the pernicious pleasures of sin. The consideration that the Son of God clothed with our nature shall judge the world, affords great consolation to his people, and is a motive of great terror to the wicked.
III. I now come to the APPLICATION of this great doctrine.
1. Let us from what has been discoursed of judgment to come, be excited to confirm our faith in this great and useful doctrine; and by serious and frequent thoughts to apply it to ourselves. Some within the church have only a superficial belief of the future judgment, as a point of the religion wherein they were educated; but carnal affections, fear, hope, love, and desire, control their assent as to its operation upon them. They believe in general that God is the Judge and rewarder of our actions, and in the absence of temptation resolve to obey him; but when a strong trial comes from some temporal good or evil that is present, their nominal faith is negligent and inactive to keep them from sin. Now to make our faith powerful, we must,
(1.) Confirm it by convincing arguments, that it may be an undoubted assurance, a certain light, directive and persuasive in the whole course of our lives. Some doctrines of religion are of an incomprehensible nature, and should be received with silent adoration for the authority of the Revealer—are obstinately contradicted by some, upon a vain pretense that nothing is to be believed that will not endure the rigorous inquisition of reason, and be comprehended by our narrow minds; but reason, though darkened, sees the necessity of a future judgment. Nature and Scripture testify there is a God, and that he has a right, and power, and will to distribute the rewards of virtue, and the penalties of vice to his subjects. To deny this, is directly against the implanted notion of the existence of God in the heart of man.
There is a real difference between moral good and evil, not depending upon opinion, but arising from the immutable nature of things, and the eternal law of God. Otherwise considered in itself, it were no more faulty to murder a parent, than to kill a fly; nor to rob a traveler, than to chase a butterfly. But the conscience of the most profligate wretch would startle at such an assertion. The disposition and admirable order of the world in its various parts, and the vicissitude of seasons—declare to the observing mind, that a most wise, good and powerful God governs and preserves all things by his vigorous influence. And can it be that the divine providence, so visibly wise and good in regulating the course of nature—should be defective towards man, the most noble part of the world? And can it be extended to human affairs, if there is no other than the present state, wherein the righteous are afflicted, and the wicked prosper? Where sins of the deepest stain and the loudest cry are unpunished; and the sublime and truly heroic virtues are unrewarded? Nay, where vice receives the reward of virtue, honor and felicity; and virtue receives the wages of vice, disgrace and sufferings? It is necessary therefore that there be a future state, and a righteous distribution of rewards and punishments, according to the good and evil of men’s actions here. The heathen disguised this terrible truth under the fictions of the infernal judges, Minos, and Rhadamanthus, and Eacus. And the furies and vultures, and fiery lake, which they thought tormented the wicked in the next world, reveal what apprehensions they had of the desert of sin, and the punishment that certainly attended it. The guilty would gladly be freed from the terrors of it, and strangle conscience, which is bound over to give testimony in the day of judgment, that they may sin without scruples. But though fear is a troublesome and involuntary passion, they cannot totally extinguish the internal sense and presages of future judgment; but as the motions of courage came upon Samson at times; so conscience awakened by sharp afflictions, by sudden dangers, and the approaches of death—makes a sad remembrance of past sins, and forecasts cruel things. Conscience cites the offender before the enlightened tribunal of Heaven, scourges with remorse, and makes him feel even here on earth the strokes of Hell. Though the sin is secret, and the guilty person powerful, and not within the cognizance or reach of human justice—yet conscience has a rack within, and causes pain and anxiety, by fearful expectations of judgment to come. And divine Revelation is most express in declaring this great truth. The light of truth is more clear and certain from the infallible word of God, than the light of reason. Before the flood, Enoch in the early age of the world foretold it, "Behold, the Lord comes with ten thousand of his saints, to execute judgment upon all!" Jude 1:14-15. Solomon under the law repeats this doctrine, that "every secret thing shall be brought into judgment, whether good or evil." Ecc 12:1-14. And God himself speaks in the sublimest style of majesty, and swears by himself, for our firmer belief, "As I live, says the Lord, every knee shall bow to me, and every tongue confess to God," the glory of his justice. From whence the apostle infers, "So then every one of us shall give an account to God for himself." Rom 14:10-11. In the gospel we have distinctly described the person of the Judge, the glorious attendants of his coming, and the manner of his proceedings in that day, Mat 13:42-43 & Mat 24:30-31. Now the many predictions in Scripture, so visibly accomplished in the person of Jesus Christ, and by him, give infallible assurance, that all his promises and threatenings are equally certain, and shall be fulfilled. As sure as our Savior has come in his humble state, and has accomplished the prophecies of his sufferings—he will surely come in his glory to judge the world.
(2.) That the belief of eternal judgment may be powerful in our hearts and lives, it must be actuated by frequent and serious thoughts. Faith gives life and efficacy to our notions of eternal things, and consideration and meditation makes our faith effectual. As the natural life is preserved by the activity of the vital principles, the circulation of the blood, the drawing of the breath, the motion of the pulse; so the spiritual life is maintained by the exercise of grace. The carnal affections dare not appear before reason and conscience, when awakened by the serious believing consideration of eternal judgment. The evangelists relate, that when our Savior was asleep in the ship, a sudden tempest arose that was likely to overturn it in the sea; but awakened by the cry of his disciples, "Lord, save us, or we perish; he presently rebuked the wind, and a calm ensued." Just so, while the habit of faith is asleep in the soul, there will be great danger from the concurrent violence of temptations and corruptions; but when it is awakened by lively and powerful thoughts, it does miracles in subduing the strongest lusts.
It is monstrous and beyond all belief, did not experience make it evident, that notwithstanding the minds of men are convinced of the certainty of death and the divine judgment, and the recompenses that immediately follow—yet their wills remain unconverted, and their affections as cold and inactive in their preparations for it; that such numbers who have so much Christianity as to believe that an irrevocable doom will pass upon the wicked, and so little Christianity, that they cannot justly hope to escape from it—yet are so careless of their duty, nay joyful in their sinful courses, as if judgment were a dreadless thing. What is the cause of this senseless stupidity? It is the neglect of considering that "we must all appear before the judgment-seat of Christ, to receive according to the things done in the body, whether good or evil." The next cause of this stupidity is, that they put "the evil day" at a remote distance; as the scorners said, "The vision is for many days." They study to be secure, and delay their preparations, presuming to have time enough before them. Their senses and faculties are so employed abroad in the world, that they have neither leisure nor desire to think seriously of the dreadful state of their souls. Their hearts are so ravished with dreams of sensuality, and engaged in trivial affairs, that they are very averse from exercising their minds upon such displeasing objects as judgment and eternal punishment.
Vain men! how willingly do they deceive themselves! The Judge himself declares, "Behold, I come quickly! His throne is like a fiery flame, and his wheels as burning fire"—an emblem of his swift coming to judgment. Can any be assured of life one hour? The day of death is equivalent to the day of judgment; for immediately after there is a final decision of men’s states forever.
I have read of an excellent preacher, who in a sermon described the last judgment in all its terrors, with such ardent expressions, and those animated with such an affecting voice, such an inflamed countenance and action—that his hearers broke forth into passionate cries, as if the Judge himself had been present to pass the final sentence upon them. In the height of their commotion, the preacher bid them stop their tears and passions, for he had one thing more to add, the most afflicting and astonishing consideration of all the rest—that within less than a quarter of an hour, the memory and regard of that which so moved them would vanish, and their affections return to carnal objects in their usual manner. The neglect of consideration makes even the doctrine of judgment to come to be without efficacy. It is necessary therefore that the belief of this be so firmly seated in the heart as its throne, that it may command the thoughts to be very attentive to it, and may have regal power over our wills and affections, that our lives may be ordered according to its rules.
2. The consideration of eternal judgment will vindicate the proceedings of divine providence, and the honor of God’s governing this world, from the charge of injustice. God is provoked every day—yet spares the wicked, and heaps an abundance of favors on them. His patience and goodness they profanely abuse, and become more obdurate and hardened in sin. They are apt to blaspheme the excellency of his nature in their hearts, thinking that he is ignorant or careless, impotent or unjust. They implicitly deny his providence and judgment, that he does not observe their sins, and will not require an account for them; or else they interpret his patience to be an approbation of their sins. "These things have you done, and I kept silence; you thought I was such an one as yourself." Psa 50:1-23.
Thus the heathen imagined the vices of earth to Heaven, and represented their gods to be sensual, jealous, furious as men, and accordingly expect an easy absolution for their sins. Or else the distance of judgment to come so hardens them, that they hear God’s thunder with less fear. "Because sentence against an evil work is not speedily executed, therefore the hearts of the sons of men are fully set in them to do evil." Ecc 8:2. But how desperate is the madness of sinners? God now "seems to wink at their sins," Acts 17:30, but has appointed a day of accounts. He allows them to live in prosperity, "but they are reserved to the day of judgment to be punished," 2Pe 2:4, and possibly sooner; for sometimes they are cut off by visible vengeance, to convince the world that the Supreme Judge does not "bear the sword in vain." But though judgment is delayed for a time—yet he declares, "Have I not kept this in reserve and sealed it in my vaults? It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them." Deu 32:34-35
He is a patient and mild Judge now, and his clemency temporarily suspends their punishment; but justice will not forget it, "Surely I will never forget any of their deeds." Amo 8:7. He threatens the secure sinner, "I will reprove you, and set your sins in order before your eyes!" Psa 50:21. How will the scornful obstinate sinner cower and tremble, when an army of sins more terrible than so many furies shall be ranged in battle, and with fiery darts wound his naked soul? How will the stubborn atheist, who pleases himself with vain imaginations of the eternity of the world, and the mortality of the soul, be confounded when he feels the truth of Scripture threatenings to his eternal sorrow—then all their railleries will be turned into lamentations!
It is not for lack of power that God spares the wicked, but because they are always in his hands, and he can make them as miserable as they are sinful, when he pleases. It is not through the neglect of justice, but for most wise and holy reasons, as shall appear in the last day, when a decisive irreversible judgment shall be pronounced, and immediately inflicted upon them before the world.
Thus we are apt to accuse the ways of God when the wicked flourish; but we should stop our rebellious thoughts, for their end will absolve divine providence from all undue reflections upon the account of their temporal happiness.
Just so, sincere belief of this will rectify all mistaking apprehensions, and clear all perplexing appearances about the sufferings of the righteous here.
Indeed if we consider the holiest men as they are sinners, their afflictions are so far from blemishing the justice of God, that they are the signs of his mercy; for all is mercy on this side Hell, to those that deserve Hell. David, an excellent saint, acknowledges the righteousness of God’s judgment with respect to himself. But when the saints suffer for a righteous cause; and as the psalmist expresses it, "For Your sake are we killed all the day long, and are counted as sheep for the slaughter," there is not a visible correspondence between the providence of God in his governing the world, and the unchangeable rules of justice, that those who do evil should suffer evil, and those who are holy should be happy. As the apostle speaks to the persecuted Christians, "It is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled rest with us." 2Th 1:7.
There is a day coming when the persecutors shall be punished, and the saints be rewarded for all their sufferings; and the distribution of recompenses shall be in the presence of the world, for the glory of divine justice. For the distinction that is made between men at death is private and particular, and not sufficient for the honor of God’s government. But at the last day—judgment day—all men who have lived in several successions of ages shall appear, and justice have a solemn manifestation and triumph before angels and men. As some excellent painting that is to be exposed to public view is covered, to prevent the discovery of the painting until brought to such perfection as will surprise with wonder those that see it; so God is pleased to cover his proceedings for a time; but in the last day there will be "such a revelation of the righteous judgment of God," Rom 2:7, that those who now doubt, or complain of his justice, shall admire and adore it.
3. The belief of this doctrine of final judgment, as it vindicates divine providence—so it is powerful to comfort the saints under persecutions for righteousness sake; especially when innocence is wounded with slanderous darts, and calumnies are joined with cruelties, representing the godly as worthy of public hatred. The believing consideration of God’s righteous judgment will make the godly despise the censures and reproaches of malicious adversaries. "With me," says the apostle, "it is a very small thing that I should be judged by man’s judgment; he who judges me is the Lord." 1Co 4:5. The severest censure was of no more weight, compared with the approbation of God, than the lightest feather that flies in the air, put in the scales against the globe of the earth. The assurance of a righteous cause, and a righteous Judge, will preserve an inward and joyful tranquility of soul in the midst of all the storms of reproach and scandalous imputations; like the calmness of a haven when the sea is tempestuous without. This will fortify believers to bear with an invincible courage all the violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure, shall be redressed with infinite advantage. The extreme evils to which they are exposed to for Christ, are like the chariots of fire sent from God, not to consume, but conduct Elijah in triumph into the highest Heaven. God will give them present support; inward consolations, and a future crown!
There is an appointed day when oppressed innocence shall obtain the noblest victory, and disgraced godliness shall obtain the most public and highest honor. "The faith of sincere Christians shall be found to praise and glory of God." They may suffer under the tyranny of time, but shall reign in the kingdom of eternity. The belief of this doctrine of final judgment, when firmly rooted in the heart, is so powerful as to make them "glory in the sharpest tribulations," and joyfully triumph over Satan, with his perverted malignant world. But alas, the sin, and a great part of the trouble of the saints, arises from their weakness of faith, and not patiently waiting for the day of the Lord. When heavy persecutions and great distresses are continued by the restless adversaries, they are apt, through impatience and instability of mind, to be full of sorrowful complaints that God delays their particular deliverance. And so their hasty conclusions disbelieve the eternal counsel of his will, which has determined the period of the miseries of his people, and of the prosperity of the wicked in the fittest time. And that he suspends his glorious coming to judge the world in righteousness, discourages weaker Christians, and makes them ready to faint "in the day of adversity. But the Lord is not slack in performing his promise, as men count slackness." 2Pe 3:9. There is not the least reason to question his fidelity and power, or to suspect his love and remembrance of his people. As the stars of Heaven enlighten the earth, but the candles on earth, cannot enlighten the heavens; so the wisdom of God’s counsel and providence should direct us to patiently await his appointed time, but our glimmering reason cannot direct him.
4. The serious belief of future judgment is the most effectual restraint from secret sins. Men are apt to encourage themselves in evil upon the account of secrecy, which it is the usual tinder of temptations. If solitude and silence, if the darkness of the night, or any disguises may conceal their wickedness from human eyes—they are bold and secure as to God. The psalmist declares what is the inward principle that actuates them, what is the language of their hearts, "all the workers of iniquity boast themselves; they say, the Lord shall not see, neither shall the God of Jacob regard it." Psa 94:5-6. But O the brutish folly of men to think, because they do not see God, that he does not see them. As if one should shut his eyes in the face of the sun, and do some foul abominable thing, thinking himself to be unseen, because he sees ho person. How vain is the impure diligence of the adulterer, the crafty diligence of the deceiver, the solicitous diligence of other sinners to hide things from the Judge of all? "Shall not God search it out, for he knows the very secrets of the heart!"
What a confounding discovery will be made of secret wickedness at the last day? Here on earth, secrecy is the mask which conceals sin from the world. Or if only babes who are not capable to judge of the indecency and turpitude of actions, are spectators—men are not touched with shame for foul things. But on judgment day their wickedness shall be displayed before God, the holy angels and saints. The actual belief of this would deprive Satan of one of his greatest advantages, and be a blessed preservative from many sins that allure the consent by the temptation of secrecy. A thoughtful Christian will reject secret sins with indignation, saying with Joseph, "how can I do this great wickedness, and sin against God?" The sins undiscovered and unpunished by temporal tribunals, shall then receive a just recompense.
5. The remembrance of that strict judgment, is the most natural and powerful remedy against sensual temptations that so easily insinuate and engage the hearts of men. Peter reckons up the heathen’s sins, "For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and abominable idolatries" tells the Christians, "that the Gentiles thought it strange that they did not run with them to the same excess of riot." 1Pe 4:3-4.
Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing and sensual objects. But belief in the terrors of the Lord will dampen the sensual affections when most strongly inclined to forbidden things, and extinguish delight in sin; for delight and fear are inconsistent. Therefore the wise preacher gives this counsel, "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and sight of your eyes; but know that for all these things God will bring you to judgment!" Ecc 11:1-10. This will change the apprehensions of the mind, and alter the taste of the appetite, and make the most enticing and irresistible lusts—to be the objects of our greatest detestation.
6. The consideration that the Son of God, clothed with our nature, shall judge the world, "affords strong consolation" to his people, and is a motive of great terror to the wicked. How comfortable is it to his people that he who loved them above his own life, and was their Redeemer on the cross, shall be their Judge on the throne! "He is the same Jesus Christ, yesterday, today, and forever." He is the same merciful Savior in the exaltation of his glory—as when under sufferings, reproach and shame. He is described in that glorious appearance, by the combined titles of his majesty and power, "the Great God," Tit 2:12-13, and of his compassion and mercy, "our Savior," to signify his ability and affection to be compassionate towards his redeemed people. When he comes with a heavenly train of angels to judgment, he will be as tender of his servants, as when he suffered for them in his humble state. He who paid their debt, and sealed their pardon with his own blood, will certainly publish the acquaintance. How is it possible he should condemn those for whom he died, and who appear with the impressions of his reconciling blood upon them? How reviving is it that Christ, whose glory was the end and perfection of their lives, shall dispose their states forever! How encouraging that he, who esteems every act of their charity and kindness done to his servants as done to himself, shall dispense the blessed reward. "Then the King will say to those on his right hand: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world!" O the transports of joy to hear those words from his life-breathing lips! The prophet breaks forth in an ecstasy, "how beautiful are the feet of the messengers of peace, those who bring glad tidings of salvation!" but how much more beautiful is the face of the Author of our peace and salvation! O how full of serenity, and mercy, and glory! The expectation of this makes them languish with impatience for his coming! Though the attendants of that day are so dreadful, when "the sun shall be darkened, and the moon turned into blood," and the stars fall like leaves in autumn—yet it is styled a "day of refreshment" to the saints. But how dreadful will his coming in majesty to judgment be to the wicked! "They shall see him whom they have pierced," and with bitter lamentation remember the indignities offered to him. What excuses can they alledge, why they did not believe and obey the gospel? Our Savior revealed high mysteries, but confirmed them with great miracles. He required strict holiness, but offered divine grace to enable men to do his will. "He poured forth his Spirit upon them," but their hearts were as hard as rocks, and as barren as the sands.
Then he will reproach them for their insolent contempt of all the perfections of his divine nature, and the bleeding sufferings of his human nature to reconcile them to God; for their undervaluing and "neglect of the great salvation," so dearly purchased, and so freely and earnestly offered to them; for their obstinacy, that the purple streams that flowed from his crucified body, that all the sorrows and agonies of his soul were not effectual persuasives to make them forsake their sins; for their "preferring the bramble to reign over them"—Satan the destroyer of souls; and ungrateful "rejecting the true vine," the blessed Savior, who by so many miraculous mercies solicited their love, and deserved their service. This will make the sentence as just as terrible, and the more terrible because just. This will exasperate the anguish, that the gospel shall be a "savor of death to them;" and the blessed Redeemer pronounce them as "cursed," and dispatch them "to everlasting fire, prepared for the devil and his angels forever!" The judgment of the Redeemer will be more heavy than that of the Creator. For all the riches of his goodness which they despised, shall be the measure of their guilt and woes. All the means of grace used for their conversion, but frustrated by their perverseness, shall be charged upon their record. What consternation will seize the wicked, when ten thousand accusers shall rise up in judgment against them, and not one advocate appear for their defense!
Satan will be ready to aggravate their sins above his own; for although the superior excellence of his nature and state heightened his obligation, and consequently his disobedience to his Creator, and that he sinned of himself, derived a guilt upon him exceeding that of man’s original sin, who was seduced to his ruin; yet in that justice was so quick and severe, that the angels after their sin were immediately expelled from their blessed habitation, no space of repentance was allowed; and no mediator interposed to obtain terms of reconciliation with the incensed Deity, their doom was final and irrevocable. But after our rebellious sin, the Son of God, such was his immortal love, was willing to become mortal to redeem sinful men, and freely offered himself a sacrifice to atone for sins against the divine displeasure; and a day of grace and long-sufferance was granted, and many compassionate invitations were sent from Heaven to soften their stony hearts. But they neglected and despised the grace of the gospel, and willfully excluded themselves from mercy. In this respect they are more guilty than the fallen angels; and justice will revenge their abuse of mercy. Do they then hope to soften the Judge by submissions and deprecations? Alas! he will be inflexible to all their prayers and tears. The Lamb will be then a Lion armed with terrors for their destruction. Or can they appeal to a higher court to mitigate or reverse the sentence? No, his authority is supreme, and confirmed by the immutable oath of God.
Or, do they think to resist the execution of the sentence? Desperate folly! The angels, notwithstanding their numbers and strength, could not for a moment escape his revenging hand. The whole world of sinners is of no more force against his wrath, than a speck of dust against a whirlwind, or dry stubble against devouring fire. Or do they think, by a stubborn spirit, to endure the sentence? Self-deceiving wretches! If the correction of his children here, though allayed, and for their amendment, make "their beauty and strength consume away as a moth," then how insupportable will the vengeance be on his obstinate enemies? "Who knows the power of his anger?" Who can sound the depths of his displeasure?