0A.16. Chapter VI.

Chapter VI. The Consideration of Eternal Judgment Should Powerfully Move us to Prepare for It.

Rules of our acceptance by God in that day.

Sincere faith in the Lord Jesus is absolutely necessary for our acceptance. The pardon of our sins, and the rewarding our services, is upon the account of our Savior’s meritorious obedience and sufferings.

Sincere and uniform obedience alone, will be accepted of our Judge. The frequent trial of conscience prepares us for the last judgment. This leads to repentance for past sins, and preserves from sins afterwards. The improving of our talents will make the last judgment comfortable. The zealous maintaining the truth and cause of Christ, will be rewarded in the last judgment. A beneficent love to the afflicted saints shall then be rewarded. An excitation to watch and pray, that we may with comfort appear before the everlasting Judge.

7. The consideration of eternal judgment should be a powerful incentive to prepare ourselves for it. The affair is infinitely serious, for it concerns our eternal salvation or damnation. Yet the pleasures and business of the world fasten men in carnal security, and hinder the entire application of their minds to prepare for their last account. It is a solemn caution of our Savior to his disciples, "Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. For it will come upon all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man." Luk 21:34-36 A dissolute voluptuous course of life, is joined with a brutish neglect of God and the soul; and the indulging the carnal appetite, though not in such enormous excesses as the profane are guilty of, alienates the minds of men from due considering their spiritual state, and lessens the preventive fear that makes us serious and diligent "to be found of God in peace."

Others are so involved in secular business, that they are not at leisure to regard the "one thing necessary." Their minds are so overshadowed with the cares of the present world, they cannot take a right view of the world to come. The flood broke in upon the old world while they "were eating and drinking, marrying and giving in marriage, buying and selling," and destroyed them all! The last fire will devour this world in the same wretched ignorance, and stupid neglect to prepare themselves for judgment. "As it was in the days of Noah, so shall it be in the days of the Son of man." It is a divine and solemn warning, "Behold, I come as a thief in the night; blessed is he who watches and keeps his garments, lest he be found naked," without the robe of holiness, and be exposed to confounding shame in that day. When secure and careless sinners shall say, "peace and safety—then sudden destruction will come upon them, as travail upon a woman with child"—as surprisingly, as irresistibly, "and they shall not escape." But the "wise foresee the evil," and esteem it their incomparable interest to secure the favor of the Supreme Judge.

It is the inference the apostle makes from the certainty of our appearing before the Righteous Judge, "therefore we labor, that whether present or absent," in this or the next life, "we may be accepted of him." 2Co 5:9. This was Paul’s great design, his chief care, his duty and his glory; never did any person more ardently aspire, and ambitiously endeavor for the obtaining a kingdom, than he did to secure his own acceptance with the Lord. In order to impress this on my readers, I will lay down the rules of our acceptance in that day, and conclude the argument.

First. Sincere faith in the Lord Jesus is absolutely necessary, that we may be accepted by God. This is such a belief of his all-sufficient merits, and his merciful inclination to save us, that the guilty and self-condemned sinner entirely consents to the terms of the gospel, as well as to the privileges of it, with a reliance upon his merits, and a resolution to obey his precepts. He is a Priest on a throne. He is a Prince and a Savior—and so must he be acknowledged and received as such. Upon this condition his righteousness is freely imputed to us for our justification unto life, without which we must perish in our sins. For,

(1.) The best saints are guilty, and deeply obnoxious to the law—and the judgment of God is invariably according to truth; so that appearing in their sins, they will be cast out forever. God’s tribunal, like that of the severe Roman judge, is a rock that dashes in pieces all the guilty who come to it. Therefore the psalmist so earnestly deprecates, "enter not into judgment with your servant, O Lord; for in your sight shall no man living be justified." And the apostle, though a transcendent saint, divests himself of his own righteousness, that he may be entirely covered with the righteousness of Christ; and renounces all things, that he may be found in Christ as his surety in that day of accounts, and obtain pardon by virtue of his satisfaction for sin.

We cannot perfectly obey the commands, nor appease the wrath of God; but the expiatory sacrifice of Christ propitiates the divine justice. This alone can make us stand in judgment before the "fiery law," and "the fiery tribunal," and the "Judge who is a consuming fire," to all the guilty who appear in their sins before him. The blood of the Mediator has sprinkled the throne of God in Heaven; and our consciences being sprinkled with it by a sincere faith, we may appear before God the judge of all with a humble confidence, and enter into the holy of holies, the celestial sanctuary, with joy.

(2.) Not only the pardon of our sins, but the acceptance and rewarding of our services with eternal glory—is upon the account of our Savior’s complete righteousness. There are defilements in the persons, and defects in the works of the saints. Their most holy and fervent prayers are perfumed by the incense of Jesus’ intercession, and so become acceptable to God. Our best virtues are mixed and shadowed with imperfections; but in him all graces were conspicuous in their consummate degrees. Our obedience, supposing it perfect, is of no desert, "when we have done all, we are unprofitable servants." But his obedience was infinitely meritorious by the union of the Deity with his human nature, and is the foundation of the excellent reward. Not that his merits give a value to our works to make them worthy of eternal glory; as some noble mineral infused into water, that is in itself without taste or efficacy, gives it a medicinal tincture and virtue; for this is impossible, since the infinite dignity of his person, and his most perfect habitual and actual holiness—which are the fountains and reasons of his merits, are incommunicable to our persons and works. But the active and passive obedience of Christ is so satisfactory and meritorious, that God is pleased graciously to reward with the crown of life the imperfect services of those who are by a lively and purifying faith united to him.

Secondly. Sincere obedience—that is, a uniform and entire respect to all the commands of God—will alone be accepted in that day; for his authority runs through all, and binds them on the conscience. David had this testimony from God himself, that he "was a man after his own heart, that fulfilled all his will." And John refers the decision of our state to this, "if our hearts condemn us" of any allowed sin of omission or commission, much more "God will, who is greater than our hearts, and knows all things." 1Jn 3:20-21. But if the illuminated tender conscience does not condemn us of insincerity, "we have confidence towards God," that he will spare and accept us notwithstanding our frailties, and give free and safe access into his presence. The lives of many are chequered with a strange disparity, they are restrained from some sins of apparent odiousness, but indulgent to others; they are strict in some duties, but loose and slack in others, as if they hoped by way of commutation to be accepted by God; to expiate their delinquencies in one kind, by adding virtues of another kind. Some are painted pharisees in the duties of the first table, very exact in the formalities of outward devotions, but gross publicans in the duties of the second table—they are careless of justice and equity, and charity to men. Others are in appearance strictly moral in the discharge of their duties to men, and negligent of their obligations to God. But partial obedience can never endure the trial of conscience, much less of God. For what is the weak light of our minds, compared to the pure eyes of his glory? It will make us liable to inward rebuke now, and to open confusion at the last day.

Paul’s "rejoicing was from the testimony of his conscience, that in simplicity and godly sincerity he had his conduct in the world." 2Co 1:12. And, as he expresses it in another place, it was his "daily exercise to have a conscience void of offence towards God and towards men." Though our conquest of sin be not complete—yet our resolution and endeavors must be to mortify it in every kind. Though our obedience has not the perfection of degrees, we must be equally regarding the the whole of the divine law. If there be any secret favored sin, either of omission or commission—it will render our petitions unacceptable at the throne of grace, and our persons at the throne of judgment, "If I regard iniquity in my heart, the Lord will not hear my prayer." The law requires the performance of our duty without abatement—and denounces the penalty without allay or mitigation. The gospel has not relaxed the strictness of the law as it is the rule of life, but as it was the condition of obtaining life. Sincere obedience is accepted by that gracious covenant, where the legal perfection is lacking.

I may illustrate this by a passage of Alexander the Great, who being desirous to learn geometry, applied himself to a skillful instructor in it. But his warlike disposition made him more capable to conquer, than to measure the earth; so that tired with the first propositions, he desired his master to make the scheme more clear and plain, and easy to him. To whom the master replied, that the theorems of that science were equally difficult to all, and required the same attention of mind to understand them. Just so, the gospel of mercy requires of all sincere sanctification, and serious endeavors to perfect holiness in the fear of God, and without this none shall be exempted from condemnation. To the sincerity of obedience, I shall add a more restrained notion of it as respecting religion. The duties of piety consist of an outward and inward part; and the one without the other, is but as a carcass without a living soul. Now there will be an exquisite anatomy of the heart in that judgment, a discovery of all the principles and motives by which men were actuated; and then he who is a saint inwardly, "in the spirit," who with pure aims and holy affections has served God, shall have "praise from him." And those who have used God to enjoy the world, that have assumed pretenses of piety for secular ends—shall be reproved. This will be a cause of wonder in that day, that many "who are highly esteemed by men" as excellent saints, "shall be an abomination to God." That in the broad way to Hell thousands go thither, is sad beyond expression, but not strange at all. But that in the path of Heaven any should descend to Hell, is astonishing. That those who live without God in the world, in the profane neglect of his worship, in a dissolute disorderly course, should fall under condemnation, is believed of all. But that those who have appeared zealous in religion, shall be at last rejected, is contrary to universal expectation. And not only the gross hypocrite who deceives others, but he who deceives himself by the external practice of holy duties, without correspondent heart affections; who prays with that coldness as if he had no desire to be heard; and hears the preached word with that carelessness as if he had no desire to be sanctified by the word; and is conversant in other parts of divine service in that slight manner, as if he had ho design to be saved—shall by a convincing upbraiding light see his wickedness, in dishonoring that God whom he pretended to worship, and neglecting his soul. When the upright as pure gold shall be more radiant by the fire, the insincere like reprobate silver shall not endure that severe trial.

Thirdly. The frequent searching of conscience, and reviewing our ways, is necessary in order to our comfortable appearing before our Judge. This is a duty of constant need; for while we are in flesh, the best saints, notwithstanding all their vigilance and diligence, are overtaken by surprisal, and sometimes overborne by strong temptations. It is more necessary to beg for daily pardon, than for our daily bread. Under the law, if anyone had contracted impurity by touching a dead body, he was to wash his clothes in the evening, and not to lie down in his impurity. This was typical of our duty, that we should wash away our sinful defilements every day in the purifying fountain of Christ’s blood, "which is open for sin and for impurity." The method of the gospel to obtain the grant of pardon, and our comfortable sense, and the blessed effects of it is this, there must be a mournful sight, and serious acknowledgment of our daily sins, and a judging ourselves by the domestic tribunal in our hearts as worthy of condemnation. For though we cannot satisfy divine justice for the least sin, we must glorify it; and with humility and fervency desire that God would graciously forgive our daily sins, with sincere resolutions and care against them for the future. Thus we are to sue out our pardon for sins committed every day. And whereas many errors in regard of our frailty, and sin’s deceitfulness, do slip from us, we should with contrite spirits implore the divine majesty "to cleanse us from our secret sins," such as through ignorance or inadvertency escape from our observation. If we are obliged to be reconciled to an offended or offending brother before the night, and "the sun must not go down upon our anger"—then much more should we be reconciled to an offended God, that his displeasure may be atoned. The morning and evening sacrifice was a figure of the constant use of Christ’s merits and mediation for us. The open neglect of renewing our repentance for our renewed sins, deprives us of the comforts of the covenant, and will make the thoughts of judgment as heavy as mountains upon the conscience, when it is awakened out of its slumber. But when the soul’s accounts are kept clear with Heaven every day, O what a blessed rest does the penitent believer enjoy in the favor of God! O the divine calm of conscience, when our debts are cancelled in the book of God’s remembrance! If we should be unexpectedly summoned to appear "before the Judge of all," the sight of our sins will rather excite thankful affections, and joyful praises of God for his mercy, that he has pardoned them—than fearful despairing thoughts of his mercy, that he will not pardon them. And as this considering our ways leads to repentance, and is a remedy for past sins—so it is a powerful preservative from sin afterwards. For as in war the greatest care is to fortify the weakest part of a besieged town, and make it impregnable; so a Christian, by the experience of his infirmity and danger, will be more wise and wary, more circumspect and resolved against those sins whereby he has been often foiled, to prevent the daily incursion, and sudden temptation by them. And according to the knowledge of our forgiveness, we have confidence of acceptance with God in judgment.

Fourthly. Let us improve with a wise and singular diligence the talents committed to our trust; for in that day we shall be responsible for all that we have received. All the blessings we possess, whether natural—our life, our faculties, our endowments, our health and strength; or civil—honor and dignity, riches and reputation; or spiritual—the gospel in its light and power, the graces and assistance of the Holy Spirit, as they are gifts from God’s love—so they are all talents to be employed for his glory. We are stewards of all that God has blessed us with, not owners; for the supreme Lord does not relinquish his right in our blessings, that we may dispose of them at our own pleasure, but has prescribed rules for our using them in order to his glory, our own good, and the benefit of others.

It is sad to consider that usually those who enjoy the greatest gifts, render the least acknowledgments. Those who are most abundant in God’s favors, are most barren in thankfulness.

TIME, that invaluable treasure, that is due to God and the soul, the price of which arises from the work of salvation to be done in it—how recklessly is it squandered away? Conscience would blush at the serious reflection, that every day so much is spent in needless worldly trifling or pleasures, and so little redeemed for communion with the holy God; that as in the prophetic dream the lean cows devoured the fat—so the worst vanities take up that time that should he employed for our last and blessed end. While time is miserably wasted, the soul lies a-bleeding to everlasting death.

More particularly, we shall be accountable for all the days of "the Son of Man" that we have seen, all the special seasons of grace; these we should improve for our eternal advantage, to prepare us for the divine presence above. But alas, these special seasons are wasted either in recreations, or things impertinent to their salvation.

RICHES are an excellent instrument of doing good; gold is the most precious and extensive metal, and by a marvelous art, an ounce may be beaten out into some hundred leaves; but it is a more happy art by giving it, to enrich our own souls, and supply the necessities of many others. But great estates are often used to foment men’s wicked affections, pride, and sensuality; and it is called greatness and magnificence to waste them in sumptuous vanities. I instance in these talents, because they are usually abused to the dishonor of the donor. If the slothful servant who hid his single talent in a napkin, and returned it without advantage to his Lord, was "cast into outer darkness, where there is weeping and gnashing of teeth;" a fearful image of what will befall all unprofitable people; how severe will their accounts be, who lavish out their wealth to gratify their carnal appetites, and betray the blessings of God to his enemy the devil? Only the wise and good servant, who with prudent contrivance, and zealous endeavors, improves his talents—shall from the gracious Lord, in whom are all attractives and remuneratives of our service, receive an excellent reward.

Fifthly. Another rule of our acceptance at the last day, is that we must with courage and zeal maintain the cause of Christ in our particular rank and places. For thus he declares expressly, "Whoever shall confess me before men, him also will I confess before my Father who is in Heaven. But whoever shall deny me before men, him also will I deny before my Father which is in Heaven." Mat 10:33-34. When the truth, purity, and power of religion, in doctrine, worship and practice, is discountenanced and reviled by the world, our Savior will reward our undiscouraged visible constancy in it. He will not only reign in our hearts, but be honored with our lips, and in our conduct. We usurp the title of Christians, unless we adhere to our duty in despite of all opposition. The temptations that usually withdraw men from confessing and glorifying Christ, are such as work upon the passions of fear and shame—and the consideration of the last judgment, will fortify us against both.

(1.) FEAR. Sometimes religion exposes believers to the loss of all temporal enjoyments, and of life itself. And when the honor of our Savior requires such a service of us, when that confirmation is necessary to recommend divine truth to the belief and affections of others, when our cheerful and courageous example in suffering would animate those who are fearful to constancy and confession—then from cowardice to withdraw our testimony, is to betray him again. When our duty is attended with extreme dangers, then the sincerity of our love to Christ is brought to the strictest trial. As true gems are revealed in the night, for the darkness redoubles their splendor; so the fidelity of Christians is evident in persecutions which inflame and excite their zeal to magnify the name of Christ in the sight of the world. "There is no fear in love, but perfect love casts out fear." 1Jn 4:18. But fearfulness hinders the expressing acts of love to Christ, and betrays to apostasy. Especially carnal fear blinds and disturbs the mind, and hinders the serious consideration of the reasons of our duty, and those motives to persevere in it, that are the fountains of our strength. From hence the timorous are often treacherous, and faith lies buried under the cold pale ashes of fear.

Now the irregularity of this passion is best cured by directing it to the most powerful object. As the rod of Moses swallowed up the rods of the magicians; so a stronger fear will subdue that which is in a weaker degree. Our Savior therefore threatens those that for the fear of men ("who can but kill the body") dare not own and defend his truth and cause—that he will renounce them before his Father in the great day, the immediate consequence of which will be the "destruction of body and soul in Hell." Mat 10:31-33. If earthly potentates had a jurisdiction over Heaven, if men were to be tried by their laws at the last day, if their power extended to eternity—then they might exact unlimited obedience to their wills; but conscience is a more desirable friend and terrible enemy than Caesar; and all temporal tribunals are subordinate and accountable to the supreme and eternal tribunal; for there is "one Lawgiver and Judge, who is able to save and to destroy forever." It is the worst perdition to secure ourselves by the neglect of our duty, when we ought to perish for the glory of our Savior. "He who saves his life, shall lose it."

(2.) SHAME wounds the hearts of some men, deeper than violence. Zedekiah would rather expose his kingdom and life to the fury of the Chaldean armies, than be himself exposed as an object of derision by surrendering it. And Satan, who understands the temper of men’s spirits, suits his temptations accordingly. The purity and holiness of religion, expressed in the actions of the saints, is by the scurrilous reflections and bitter sarcasms of profane people, made contemptible. This is as foolish and malicious, as if a slave should reproach the son of a king, that he was like his father in his countenance and actions; for by how much the resemblance of God’s holiness appears with more evidence and eminence in their lives—their divine relation is more certainly and justly to be acknowledged. Yet how many are ashamed of their professions? And zeal to vindicate the honor of religion is traduced and vilified, either as the effect of designing faction, or of the indiscretion and rashness of a weak judgment and strong passions. In every age the faithful servants of God are despised by scornful titles, "We are accounted," says the apostle, "the scum of the world." 1Co 4:17. But a generous Christian looks upon disgrace for the sake of Christ, as his honor. The apostles "rejoiced that they were accounted worthy to suffer shame for his name." Acts 5:41. It is said of John the Baptist, "He was not that light, but came to bear witness of that light;" intimating as if that were the next degree of dignity to it. And our Savior, speaking of the proofs of his divine mission, reckons up the witnesses of such dignity, that it is not possible for sacred ambition to aspire to higher honor, than to be in conjunction with them: they are John the Baptist, his miracles, his Father, and the Scriptures. John 5:33; John 5:36-37; John 5:39.

Let us appeal then from the frivolous depraved imaginations of carnal men, to the wise and faithful judgment and authority of the Son of God. He will at the last day, in the presence of his Father and all the court of Heaven, give an incomparable crown to all who have despised shame for his sake. But those cowardly people, whose courage of straw is quelled by vain opinion, and the reproaches of fools, and have deserted the cause of Christ—shall then be clothed with confusion. For this we are assured by our Judge, that "whoever shall be ashamed of me and my words, in this adulterous and sinful generation—of him also shall the Son of Man be ashamed when he comes in the glory of his Father, with the holy angels." Mark 8:38.

If the wicked brothers were astonished when the governor of Egypt told them, "I am Joseph, whom you sold"—then how much more will false Christians, when the Lord of glory shall tell them: I am Jesus, whom for base shame you denied! How will it confound those abject wretches to be a spectacle of abhorrence and scorn before that universal glorious confluence! They would choose rather to be covered under the ruins of the world.

If we value and desire the approbation of the King of angels, if we fear a final rejection from him—to obtain the one and avoid the other, we must entirely adhere to his interest, without any respect to the frowns or smiles of the perverse deceived world.

Sixthly. A cordial beneficent love to the saints, is a requisite qualification of our acceptance in the day of judgment. " "Then the King will say to those on his right: ’Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’" Mat 25:34-36 The union and endearments between Christ and his people, are mutual and reflexive; as they are extremely tender of his glory, so he is concerned in all that is done to them. And though the perfection of love consists more in the affection of the heart than in outward services—yet our Savior most congruously produces in judgment the conspicuous effects of love to them: the supplying their needs, allaying their sorrows, owning them when obscured and depressed by afflictions, and injuriously treated by others. This love of service that is directed and exercised towards the saints—because of the image of God shining in them, because they are the children of God, and members of Christ, and therefore extended to all in whom the reason of that love appears—shall be gloriously rewarded; for he interprets what is done upon his account to those who are his own by so many dear titles—as done to himself. And what is more befitting his excellent goodness, than to reward the works of mercy with saving mercy? But those who when Christ presents himself to them in his poor distressed members, and solicits their assistance, to protect them from injuries, to refresh their sorrows, to support them in their exigencies; those who have ability, but lack affection to do them good, and incompassionately neglect the suffering saints—shall be sentenced to be tormented with the apostate angels forever! What indignity is it to the Son of God, that those for whom he shed his most precious blood, should be in less value and regard with many—than the dogs and horses maintained for their pleasure? And if those on the left hand shall be condemned to eternal fire for the coldness of their love—then how terrible will the judgment be of those who from the heat of their enmity outrageously persecute the servants of Christ for his sake, in their persons, estates, reputations, that with a worse than barbarous inhumanity seek their ruin? Is there any sin of a more heinous guilt? The infernal furnace is seven-fold heated for the punishing such wickedness! To conclude this argument: let us observe the command of our Savior, "To watch and pray always, that we may be counted worthy to stand before the Son of Man." These are duties of universal influence into our lives, the one prevents carelessness, the other vain confidence in ourselves; and the consideration of judgment to come, is the greatest motive to them, and the first principle of holiness. This should work more powerful in us, considering the day of death is equivalent to the day of judgment to every person; for then a particular decisive and irrevocable sentence passes, which shall be published at the last day.

Methinks the terrors of the Lord should engage our souls and senses to a continual preparation for his coming. It is represented so as to affect the eye, and keep it vigilant, "Behold, the Lord comes with ten thousand of his saints, to execute judgment upon all!" Jude 1:15. Behold, he comes in the clouds, and every eye shall see him," Rev 1:9. The day of final judgement is represented so as to call the ear, and make it attentive, "The Lord himself shall descend from Heaven with the voice of the archangel, and with the trumpet of God." 1Th 4:16. How circumspect should we be in all our ways, since every action shall be reviewed by our Judge?

Peter strongly infers from the dissolution of the world, as a most cogent argument, that we should be exactly and universally holy, "Seeing then all these things shall be dissolved, what manner of people ought we to be in all holy conduct and godliness?" 1Pe 3:11-12. But the consideration of the eternal judgment immediately following the destruction of the world—O how powerful should it be upon conscience and the affections, to regulate the whole course of our lives with a final respect to God’s tribunal! In summary, that which we read of the success of the apostles preaching to the Athenians upon the present subject, the immortality of the soul, comprised in the resurrection of the body and future judgment, is the same in all times and places. "And when they heard of the resurrection of the dead, some mocked; and others said, we will hear you again of this matter; and others believed." Acts 17:32; Acts 17:34. There are three differences of the hearers of this doctrine of so great importance: some deride it as foolishness; some believe it, and yield up themselves entirely in obedience to it; others do not absolutely reject it as the first, nor accept it as the second—-but have a conjecture, or slight superficial opinion of it, or a speculative assent as to a history of things that do not concern them, and defer the serious consideration and applying of it to themselves. And of this third sort (O grief!) are the most of those who are Christians in name. They delay until death the solemn reflecting upon the final judgment, and the inevitable consequence of it—a blessed or miserable estate forever. And whereas the apostle, who had infallible assurance of God’s love, did with a holy severity and self-denial abstain from all sinful complacencies that might hazard the never-fading crown, "I keep under my body, and bring it into subjection, lest by any means when I have preached to others, I should be a cast-away." 1Co 9:27. Yet the most live and die in a secure state, without a preparation to appear before the presence of his glorious tribunal.