State 4. The ETERNAL State

Thomas Boston, 1676-1732

 

Part 1. DEATH

Section I. MAN'S LIFE IS VANITY

"For I know that you will bring me to death, and to the house appointed for all living." Job 30:23.

I come now to discourse of man's eternal state, into which he enters by death. Of this entrance, Job takes a solemn serious view, in the words of the text, which contain a general truth, and a particular application of it. The general truth is supposed; namely, that all men must, by death, remove out of this world; they must die. But where must they go? They must go to the house appointed for all living; to the grave, that darksome, gloomy, solitary house, in the land of forgetfulness. Wherever the body is laid up until the resurrection, there, as to a dwelling-house, death brings us home. While we are in the body, we are but in a lodging-house, in an inn, on our way homeward. When we come to our grave, we come to our home, our long home, Ecclesiastes 12:5.

All living must be inhabitants of this house, good and bad, old and young. Man's life is a stream, running into death's devouring deeps. Those who now live in palaces, must leave them, and go home to this house; and those who have not where to lay their heads, shall thus have a house at length. It is appointed for all, by Him whose counsel shall stand. This appointment cannot be shifted; it is a law which mortals cannot transgress. Job's application of this general truth to himself, is expressed in these words: "For I know that you will bring me to death, and to the house appointed for all living." He knew, that he must meet with death; that his soul and body must part; that God, who had set the time, would certainly see it kept. Sometimes Job was inviting death to come to him, and carry him home to its house; yes, he was in the hazard of running to it before the time– Job 7:15, "My soul chooses strangling, and death rather than my life." But here he considers God would bring him to it; yes, bring him back to it, as the word imports. Whereby he seems to intimate, that we have no life in this world, but as runaways from death, which stretches out its cold arms, to receive us from the womb– but though we do then narrowly escape its clutches, we cannot escape long; we shall be brought back again to it. Job knew this, he had laid it down as a certainly, and was looking for it.

I. ALL MUST DIE. Although this doctrine is confirmed by the experience of all former generations, ever since Abel entered into the house appointed for all living, and though the living know that they shall die, yet it is needful to discourse of the certainty of death, that it may be impressed on the mind, and duly considered.

Therefore consider,

1. There is an unalterable statute of death, under which all men are concluded. "It is appointed unto men once to die," Hebrews 9:27. It is laid up for them, as parents lay up for their children– they may look for it, and cannot miss it; seeing God has designed and reserved it for them. There is no perhaps in it; "we must die," II Samuel 14:14. Though some men will not hear of death, yet every man must see death, Psalm 89:48. Death is a champion all must grapple with– we must enter the lists with it, and it will have the mastery, Ecclesiastes 8:8, "There is no man that has power over the spirit, to retain the spirit; neither has he power in the day of death." Those indeed who are found alive at Christ's coming, shall all be changed, I Corinthians 15:51. But that change will be equivalent to death, will answer the purposes of it. All other people must go the common road, the way of all flesh.

2. Let us consult daily observation. Every man "sees that wise men die, likewise the fool and brutish person," Psalm 49:10. There is room enough on this earth for us, notwithstanding the multitudes that were upon it before us. They are gone, to make room for us; as we must depart, to make room for others. It is long since death began to transport men into another world, and vast multitudes are gone there already– yet the work is going on still; death is carrying off new inhabitants daily, to the house appointed for all living. Who has ever heard the grave say, It is enough! Long has it been getting, but still it asks. This world is like a great fair or market, where some are coming in, others going out; while the assembly that is in it is confusion, and the most part know not why they are come together; or, like a town situated on the road to a great city, through which some travelers have passed, some are passing, while others are only coming in, Ecclesiastes 1:4, "One generation passes away, and another generation comes– but the earth abides forever."

Death is an inexorable, irresistible messenger, who cannot be diverted from executing his orders by the force of the mighty, the bribes of the rich, or the entreaties of the poor. It does not reverence the hoary head, nor pity the harmless babe. The bold and daring cannot outbrave it; nor can the faint-hearted obtain a discharge in this war.

3. The human body consists of perishing materials, Genesis 3:19, "Dust you are, and unto dust you shall return." The strongest are but brittle earthen vessels, easily broken in shivers. The soul is but basely housed, while in this mortal body, which is not a house of stone, but a house of clay, the mud walls cannot but molder away; especially seeing the foundation is not on a rock, but in the dust; they are crushed before the moth, though this insect be so tender that the gentle touch of a finger will destroy it, Job 4:19.

These materials are like gunpowder; a very small spark lighting on them will set them on fire, and blow up the house– the seed of a raison, or a hair in milk, having choked men, and laid the house of clay in the dust. If we consider the frame and structure of our bodies, how fearfully and wonderfully we are made; and on how regular and exact a motion of the fluids, and balance of humors, our life depends; and that death has as many doors to enter in by, as the body has pores; and if we compare the soul and body together, we may justly reckon, that there is somewhat more astonishing in our life, than in our death; and that it is more strange to see dust walking up and down on the dust, than lying down in it.

Though the lamp of our life may not be violently blown out, yet the flame must go out at length for lack of oil. What are those distempers and diseases which we are liable to, but death's harbingers, that come to prepare his way? They meet us, as soon as we set our foot on earth, to tell us at our entry, that we do but come into the world to go out again. Nevertheless, some are snatched away in a moment, without being warned by sickness or disease.

4. We have sinful souls, and therefore have dying bodies– death follows sin, as the shadow follows the body. The wicked must die, by virtue of the threatening of the covenant of works, Genesis 2:17, "In the day that you eat thereof, you shall surely die." And the godly must die too, that as death entered by sin, sin may go out by death. Christ has taken away the sting of death, as to them; though he has not as yet removed death itself. Therefore, though it fastens on them, as the viper did on Paul's hand, it shall do them no harm– but because the leprosy of sin is in the walls of the house, it must be broken down, and all the materials thereof carried forth.

5. Man's life in this world, according to the Scripture account of it, is but a few degrees removed from death. The Scripture represents it as a vain and empty thing, short in its continuance, and swift in its passing away.

First, Man's life is a vain and empty thing– while it is, it vanishes away; and lo! it is not. Job 7:6, "My days are vanity." If we suspect afflicted Job of partiality in this matter, hear the wise and prosperous Solomon's character of the days of his life, Ecclesiastes 7:15, "All things have I seen in the days of my vanity," that is, my vain days. Moses, who was a very active man, compares our days to a sleep, Psalm 90:5, "They are as a sleep," which is not noticed until it is ended. The resemblance is just– few men have right apprehensions of life, until death awaken them; then we begin to know that we were living. "We spend our years as a tale that is told," verse 9. When an idle tale is telling it may affect a little; but when it is ended, it is remembered no more– and so is a man forgotten, when the fable of his life is ended. It is as a dream, or vision of the night, in which there is nothing solid; when one awakes, all vanishes; Job 20:8, "He shall fly away as a dream, and shall not be found; yes, he shall be chased away as a vision of the night." It is but a vain show or image; Psalm 39:6, "Surely every man walks in a vain show." Man, in this world, is but as it were a walking statue– his life is but an image of life, there is so much of death in it.

If we look on our life, in the several periods of it, we shall find it a heap of vanities. "Childhood and youth are vanity," Ecclesiastes 11:10. We come into the world the most helpless of all animals– young birds and beasts can do something for themselves, but infant man is altogether unable to help himself. Our childhood is spent in pitiful trifling pleasures, which become the scorn of our after thoughts. Youth is a flower that soon withers, a blossom that quickly falls off; it is a space of time in which we are rash, foolish, and inconsiderate, pleasing ourselves with a variety of vanities, and swimming as it were through a flood of them.

But before we are aware it is past; and we are, in middle age, encompassed with a thick cloud of cares, through which we must grope; and finding ourselves beset with prickling thorns of difficulties, through them we must force our way, to accomplish the projects and contrivances of our riper thoughts. The more we solace ourselves in any earthly enjoyment we attain to, the more bitterness do we find in parting with it.

Then comes old age, attended with its own train of infirmities, labor, and sorrow, Psalm 90:10, and sets us down next door to the grave. In a word, "All flesh is like grass," Isaiahiah 40:6. Every stage or period in life, is vanity. "Man at his best state," his middle age, when the heat of youth is spent, and the sorrows of old age have not yet overtaken him, "is altogether vanity," Psalm 39:5. Death carries off some in the bud of childhood, others in the blossom of youth, and others when they are come to their fruit; few are left standing, until, like ripe corn, they forsake the ground– all die one time or other.

II. Man's life is a SHORT thing. It is not only a vanity, but a short-lived vanity. Consider,

1. How the life of man is reckoned in the Scriptures. It was indeed sometimes reckoned by hundreds of years– but no man ever arrived at a thousand, which yet bears no proportion to eternity. Now hundreds are brought down to scores; threescore and ten, or fourscore, is its utmost length, Psalm 90:10. But few men arrive at that length of life. Death does but rarely wait, until men be bowing down, by reason of age, to meet the grave. Yet, as if years were too big a word for such a small thing as the life of man on earth, we find it counted by months, Job 14:5. "The number of his months are with you." Our course, like that of the moon, is run in a little time– we are always waxing or waning, until we disappear.

But frequently it is reckoned by days; and these but few, Job 14:1, "Man, that is born of a woman, is of few days." No, it is but one day, in Scripture account; and that a hireling's day, who will precisely observe when his day ends, and give over his work, verse 6, "Until he shall accomplish as an hireling his day."

Yes, the Scripture brings it down to the shortest space of time, and calls it a moment, II Corinthians 4:17, "Our light affliction," though it last all our life long, "is but for a moment." Elsewhere it is brought down yet to a lower pitch, farther than which one cannot carry it, Psalm 39:5, "My age is as nothing before you." Agreeably to this, Solomon tells us, Ecclesiastes 3:2, "There is a time to be born, and a time to die"; but makes no mention of a time to live, as if our life were but a skip from the womb to the grave.

2. Consider the various SIMILITUDES by which the Scripture represents the shortness of man's life. Hear Hezekiah, Isaiahiah 38:12, "My age is departed, and is removed from me as a shepherd's tent; I am cut off like a weaver's shuttle." The shepherd's tent is soon removed; for the flocks must not feed long in one place; such is a man's life on this earth, quickly gone. It is a web which he is incessantly working; he is not idle so much as for one moment– in a short time it is wrought, and then it is cut off. Every breathing is a thread in this web; when the last breath is drawn, the web is woven out; he expires, and then it is cut off, he breathes no more.

Man is like grass, and like a flower, Isaiahiah 40:6. "All flesh," even the strongest and most healthy flesh, "is grass, and all the goodness thereof is as the flower of the field." The grass is flourishing in the morning; but, being cut down by the mowers, in the evening it is withered– so man sometimes is walking up and down at ease in the morning, and in the evening is lying a corpse, being struck down by a sudden blow, with one or other of death's weapons.

The flower, at best, is but a weak and tender thing, of short continuance wherever it grows– but observe, man is not compared to the flower of the garden; but to the flower of the field, which the foot of every beast may tread down at any time. Thus is our life liable to a thousand accidents every day, any of which may cut us off. But though we should escape all these, yet at length this grass withers, this flower fades by itself. It is carried off "as the cloud is consumed, and vanishes away," Job 7:9. It looks big as the morning cloud, which promises great things, and raises the expectation of the gardener; but the sun rises, and the cloud is scattered; death comes, and man vanishes!

The apostle James proposes the question, "What is your life?" chapter 4:14. Hear his answer, "It is even a vapor, that appears for a little time, and then vanishes away." It is frail, uncertain, and does not last. It is as smoke, which goes out of the chimney, as if it would darken the face of the heavens; but quickly it is scattered, and appears no more– thus goes man's life, and "where is he?" It is wind, Job 7:7, "O remember that my life is wind."It is but a passing blast, a short puff, "a wind that passes away, and comes not again," Psalm 78:39. Our breath is in our nostrils, as if it were always upon the wing to depart; ever passing and repassing, like a traveler, until it goes away, not to return until the heavens be no more.

III. Man's life is a SWIFT thing; not only a passing, but a flying vanity. Have you not observed how swiftly a shadow runs along the ground, in a cloudy and a windy day, suddenly darkening the places beautified before with the beams of the sun, but is suddenly disappearing? Such is the life of man on the earth, for "he flees as a shadow, and continues not," Job 14:2. A weaver's shuttle is very swift in its motion; in a moment it is thrown from one side of the web to the other; yet "our days are swifter than a weaver's shuttle," chapter 7:6. How quickly is man tossed through time, into eternity! See how Job describes the swiftness of the time of life, chapter 9:25-26. "Now my days are swifter than a runner; they flee away, they see no good. They are passed away as the swift ships; as the eagle that hastens to the prey." He compares his days with a runner, who runs speedily to carry tidings, and will make no stop. But though the runner were like Ahimaaz, who overrun Cushi, our days would be swifter than he; for they flee away, like a man fleeing for his life before the pursuing enemy; he runs with his utmost vigor, yet our days run as fast as he.

But this is not all; even he who is fleeing for his life, cannot run always– he must needs sometimes stand still, lie down, or turn in somewhere, as Sisera did into Jael's tent, to refresh himself– but our time never halts! Therefore it is compared to ships, that can sail night and day without intermission, until they reach their port; and to swift ships, ships of desire, in which men quickly arrive at their desired haven; or ships of pleasure, that sail more swiftly than ships of burden. Yet the wind failing, the ship's course is checked– but our time always runs with a rapid course! Therefore it is compared to the eagle flying; not with his ordinary flight, for that is not sufficient to represent the swiftness of our days; but when he flies upon his prey, which is with an extraordinary swiftness. And thus, even thus, our days flee away.

Having thus discoursed of death, let us APPLY the subject in discerning the vanity of the world; in bearing up, with Christian contentment and patience under all troubles and difficulties in it; in mortifying our lusts; in cleaving unto the Lord with full purpose of heart, at all hazards, and in preparing for death's approach.

I. Let us hence, as in a looking-glass, Behold the vanity of the world, and of all those things in it, which men so much value and esteem; and therefore set their hearts upon. The rich and the poor are equally intent upon gaining this world; they bow the knee to it; yet it is but a clay God– they court the bulky vanity, and run eagerly to catch this shadow. The rich man is hugged to death in its embraces; and the poor man wearies himself in the fruitless pursuit. What wonder if the world's smiles overcome us, when we pursue it so eagerly, even while it frowns upon us!

But look into the grave! O man! consider and be wise; listen to the doctrine of death; and learn,

1. that, "hold as hard as you can, you shall be forced to let go your hold of the world at length." Though you load yourself with the fruits of this earth; yet all shall fall off when you come to creep into your hole, the house, under ground, appointed for all living. When death comes, you must bid an eternal farewell to your enjoyments in this world– you must leave your goods to another; Luke 12:20, "And whose shall those things be which you have provided?"

2. Your portion of these things shall be very little before long. If you lie down on the grass, and stretch yourself at full length, and observe the print of your body when you rise, you may see how much of this earth will fall to your share at last. It may be you shall get a coffin, and a winding-sheet; but you are not sure of that; many who have had abundance of wealth, yet have not had so much when they took up their new house in the land of silence. But however that be, more you cannot expect.

It was a sobering lesson, which Saladin, when dying, gave to his soldiers. He called for his standard bearer, and ordered him to take his shroud upon a pole, and go out to the camp with it, and declare that of all his conquests, victories, and triumphs, he had nothing now left him, but that piece of linen to wrap his body in for burial.

3. "This world is a false friend," who leaves a man in time of greatest need, and flees from him when he has most to do. When you are lying on a deathbed, all your friends and relatives cannot rescue you; all your substance cannot ransom you, nor procure you a reprieve for one day; no, not for one hour! Yes, the more you possess of this world's goods, your sorrow at death is likely to be the greater; for though one may live more commodiously in a palace than in a cottage, yet he may die more easily in the cottage, where he has very little to make him fond of life.

II. It may serve as a storehouse for Christian contentment and patience under worldly losses and crosses. A close application of the doctrine of death is an excellent remedy against fretting, and gives some ease to a troubled heart. When Job had sustained very great losses, he sat down contented, with this meditation, Job 1:21, "Naked I came out of my mother's womb, and naked shall I return there; the Lord gave, and the Lord has taken away; blessed be the name of the Lord." When Providence brings a mortality or disease among your cattle, how ready are you to fret and complain! but the serious consideration of your own death, to which you have a notable help from such providential occurrences, may be of use to silence your complaints, and quiet your spirits. Look to "the house appointed for all living," and learn,

1. That you must suffer a more severe tragedy than the loss of worldly goods. Do not cry out because of an illness in the leg or arm– for before long there will be a long home thrust at the heart. You may lose your dearest relations– the wife may lose her husband, and the husband his wife; the parents may lose their dear children and the children their parents; but if any of these trials happen to you, remember you must lose your own life at last; and "Why does a living man complain?" Lamentations 3:39. It is always profitable to consider, under affliction, that our case might have been worse than it is. Whatever is consumed, or taken from us, "It is of the Lord's mercies that we ourselves are not consumed," verse 22.

2. It is but for a short space of time that we are in this world. It is but a little that our necessities require in so short a space of time; when death comes, we shall stand in need of none of these things. Why should men rack their heads with cares how to provide for tomorrow; while they know not if they shall then need anything? Though a man's provision for his journey be nearly spent, he is not disquieted, if he thinks he is near home. Are you working by candle light, and is there little of your candle left? It may be there is as little sand in your glass; and if so, you have little use for it.

3. You have matters of great weight that challenge your care. Death is at the door, beware that you lose not your souls. If blood breaks out at one part of the body, they often open a vein in another part of it, to turn the stream of the blood, and to stop it. Thus the Spirit of God sometimes cures men of sorrow for earthly things, by opening the heart-vein to bleed for sin. Did we pursue heavenly things more vigorously when our affairs in this life prosper not, we should thereby gain a double advantage– our worldly sorrow would be diverted, and our best treasure increased.

4. Crosses of this nature will not last long. The world's smiles and frowns will quickly be buried together in everlasting forgetfulness. Its smiles go away like foam on the water; and its frowns are as a passing ache in a man's side. Time flies away with swift wings, and carries our earthly comforts, and crosses too, along with it– neither of them will accompany us into "the house appointed for all living." "For in death the wicked cease from troubling, and the weary are at rest. Even prisoners are at ease in death, with no guards to curse them. Rich and poor are there alike, and the slave is free from his master." Job 3:17-19.

Cast a look into eternity, and you will see affliction here in this world, is but for a moment. The truth is, our time is so very short, that it will not allow either our joys or griefs to come to perfection. Therefore, let them "that weep be as though they wept not; and those who rejoice as though they rejoiced not," etc., I Corinthians 7:29-31.

5. Death will put all men on the same level. The king and the beggar must dwell in one house, when they come to their journey's end; though their entertainment by the way may be very different. "The small and the great are there," Job 3:19. We are all in this world as on a stage; it is no great matter, whether a man acts the part of a prince or a peasant, for when they have acted their parts, they must both get behind the curtain, and appear no more.

6. If you are not in Christ, whatever your afflictions now be, "troubles a thousand times worse, are abiding you in another world." Death will turn your crosses into pure unmixed curses! and then, how gladly would you return to your former afflicted state, and purchase it at any rate, were there any possibility of such a return.

7. If you are in Christ, you may well bear your cross. Death will put an end to all your troubles. If a man on a journey is not well accommodated, where he lodges only for a night, he will not trouble himself much about the matter; because he is not to stay there, it is not his home. You are on the road to eternity! let it not distress you that you meet with some hardships in the 'inn of this world'. Fret not, because it is not so well with you as with some others. One man travels with a cane in his hand; his fellow traveler, perhaps, has but a common staff or stick– either of them will serve the turn. It is no great matter which of them be yours; both will be laid aside when you come to your journey's end.

III. It may serve for a bridle, to curb all manner of lusts, particularly those conversant about the body. A serious visit made to cold death, and that solitary mansion, the grave, might be of good use to repress them.

(1.) It may be of use to cause men to cease from their INORDINATE CARE FOR THE BODY; which is to many the bane of their souls. Often do these questions, "What shall we eat? what shall we drink? and with what shall we be clothed?" leave no room for another of more importance, namely, "With what shall I come before the Lord?" The soul is put on the shelf, to answer these base questions in favor of the body; while its own eternal interests are neglected. But ah! why are men so busy to repair the ruinous cottage; leaving the inhabitant to bleed to death of his wounds, unheeded, unregarded? Why so much care for the body, to the neglect of the concerns of the immortal soul? O do not be so anxious for what can only serve your bodies; since, before long, the clods of cold earth will serve for back and belly too!

(2.) It may abate your pride on account of BODILY ENDOWMENTS, which vain man is apt to glory in. Value not yourselves on the blossom of youth; for while you are in your blooming years, you are but ripening for a grave; death gives the fatal stroke, without asking any body's age. Do not boast in your strength, it will quickly be gone– the time will soon be, when you shall not be able to turn yourselves on a bed; and you must be carried by your grieving friends to your long home. And what signifies your healthful constitution? Death does not always enter in soonest where it begins soonest to knock at the door; but makes as great dispatch with some in a few hours, as with others in many years.

Do not value yourselves on your beauty, which "shall consume in the grave," Psalm 49:14. Remember the change which death makes on the fairest face, Job 14:20– "You always overpower them, and then they pass from the scene. You disfigure them in death and send them away." Death makes the greatest beauty so loathsome, that it must be buried out of sight. Could a mirror be used in "the house appointed for all living," it would be a terror to those who now look oftener into their mirrors than into their Bibles. And what though the body be gorgeously arrayed? The finest clothes are but badges of our sin and shame; and in a little time will be exchanged for a shroud, when the body will become a feast to the worms!

(3.) It may be A CHECK UPON SENSUALITY AND FLESHLY LUSTS. 1 Peter 2:11, "I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." It is hard to cause wet wood to take fire; and when the fire does take hold of it, it is soon extinguished. Sensuality makes men most unfit for divine communications, and is an effectual means to quench the Spirit. Intemperance in eating and drinking carries on the ruin of soul and body at once; and hastens death, while it makes the man most unfit for it. Therefore, "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." Luke 21:34

But O how often is the soul struck through with a dart, in gratifying the senses! At these doors destruction enters in. Therefore Job "made a covenant with his eyes," chapter 31:1. "The mouth of a strange woman is a deep pit– he who is abhorred of the Lord, shall fall therein," Proverbs 22:14. "Let him that stands, take heed lest he fall," I Corinthians 10:12. Beware of lustful pleasure; study modesty in your apparel, words, and actions. The ravens of the valley of death will at length pick out the lustful eye– the obscene filthy tongue will at length be quiet, in the land of silence; and grim death, embracing the body in its cold arms, will effectually allay the heat of all fleshly lusts!

(4.) In a word, it may CHECK OUR EARTHLY-MINDEDNESS; and at once knock down "the lust of the flesh, the lust of the eyes, and the pride of life." Ah! if we must die why are we so fond of temporal things; so anxious to get them, so eager in the embraces of them, so mightily bothered with the loss of them?

Let me, upon a view of "the house appointed for all living," address the worldling in the words of Solomon. Proverbs 23:5, "Will you set your eyes upon that which is not?" For riches certainly make themselves wings, "they flee away as an eagle towards Heaven." Riches, and all worldly things are but 'a lovely nothing'; they are that which is not. They are not what they seem to be– they are but gilded vanities, that deceive the eye.

Comparatively, they are not; there is infinitely more of nothingness and non-being, than of being, or reality, in the best of them. What is the world and all that is in it, but a fashion, or fair show, such as men make on the stage– a passing show? I Corinthians 7:31. Royal pomp is but gaudy show, or appearance, in God's account, Acts 25:23. The best name they get, is good things– but observe it, they are only the wicked man's good things, Luke 16:25, "You in your lifetime received your good things," says Abraham, in the parable, to the rich man in Hell. Well may the men of the world call these things their goods; for there is no other good in them, about them, nor attending them.

Now, will you set your eyes upon empty shadows and fancies? Will you cause your eyes to fly on them, as the word is? Shall men's hearts fly out at their eyes upon them, as a ravenous bird on its prey? If they do, let them know, that at length these shall flee as fast away from them, as their eyes flew upon them– like a flock of fair-feathered birds, that settle on a fool's ground; which, when he runs to catch them as his own, do immediately take wing, fly away, and sitting down on his neighbor's ground, elude his expectation, Luke 12:20, "You fool, this night your soul shall be required of you; then whose shall these things be?"

Though you do not make wings to them, as many do; they themselves make wings, and fly away; not as a tame house-bird, which may be caught again; but as an eagle, which quickly flies out of sight, and cannot be recalled. Forbear then to seek these things. O mortal! there is no good reason to be given why you should set your eyes upon them. This world is a great inn, on the road to eternity, to which you are traveling. You are attended by those things, as servants belonging to the inn where you lodge– they wait upon you while you are there; and when you go away, they will convoy you to the door. But they are not yours, they will not go away with you; but return to wait on other strangers, as they did on you.

4. It may serve as a spring of CHRISTIAN RESOLUTION, to cleave to Christ, adhere to his truths, and continue in his ways; whatever we may suffer for so doing. It would much allay 'the fear of man, that brings a snare'. "Who are you, that you should be afraid of a man that shall die?" Isaiahiah 51:12. Look on persecutors as pieces of brittle clay, that shall be dashed in pieces, for then shall you despise them as foes, that are mortal; whose terror to others in the land of the living, shall quickly die with themselves.

The serious consideration of the shortness of our time, and the certainty of death, will teach us, that all the advantage which we can make by our seeking the world, is not worth the while; it is not worth going out of our way to get it– and what we refuse to forgo for Christ's sake, may be quickly taken from us by death. But we can never lose it so honorably, as for the cause of Christ, and his gospel; for what glory is it, that you give up what you have in the world, when God takes it away from you by death, whether you will or not?

This consideration may teach us to undervalue life itself, and choose to forgo it, rather than to sin. The worst that men can do, is to take away that life, which we cannot long keep, though all the world should conspire to help us to retain the spirit. If we refuse to offer it up to God when he calls for it in defense of his honor, he can take it from us another way; as it fared with him, who could not burn as a martyr for Christ, but was afterwards burned by an accidental fire in his house.

5. It may serve for a spur to INCITE US TO PREPARE FOR DEATH. Consider,

(1.) YOUR ETERNAL STATE WILL BE ACCORDING TO THE STATE IN WHICH YOU DIE– death will open the doors of Heaven or Hell to you. As the tree falls, so it shall lie through eternity. If the infant be dead born, the whole world cannot raise it to life again– and if one die out of Christ, in an unregenerate state, there is no more hope for him, forever.

(2.) SERIOUSLY CONSIDER WHAT IT IS TO GO INTO THE ETERNAL WORLD; a world of spirits, with which we are very little acquainted. How frightful is converse with spirits to poor mortals in this life! and how dreadful is the case, when men are hurried away into another world, not knowing but that devils may be their companions forever! Let us then give all diligence to make and advance our acquaintance with the Lord of that world.

(3.) IT IS BUT A SHORT TIME YOU HAVE TO PREPARE FOR DEATH– therefore now or never, seeing the time assigned for preparation will soon be over. Ecclesiastes 9:10, "Whatever your hand finds to do, do it with your might– for there is no work, nor device, nor knowledge, nor wisdom, in the grave, where you go." How can we be idle, having so great a work to do, and so little time to do it in? But if the time is short, the work of preparation for death, though hard work, will not last long. The shadows of the evening make the laborer work cheerfully; knowing the time to be at hand, when he will be called in from his labor.

(4.) MUCH OF OUR SHORT TIME IS OVER ALREADY; and the youngest of us all cannot assure himself, that there is as much of his time to come, as is past. Our life in the world is but a short preface to long eternity; and much of the tale is told. Oh! shall we not double our diligence, when so much of our time is spent, and so little of our great work is done?

(5.) THE PRESENT TIME IS FLYING AWAY– and we cannot bring back time past, it has taken an eternal farewell of us– there is no kindling the fire again that is burned to ashes. The time to come is not ours– and we have no assurance of a share in it when it comes. We have nothing we can call ours, but the present moment; and that is flying away. How soon our time may be at an end, we know not. Die we must– but who can tell us when? If death kept one set time for all, we were in no hazard of a surprise– but daily observation shows us, that there is no such thing. The flying shadow of our life allows no time for loitering. The rivers run speedily into the sea, from where they came; but not so speedily as man to dust, from where he came. The stream of time is the swiftest current, and quickly runs out to eternity!

(6.) If once death carries us off, THERE IS NO COMING BACK to mend our matters, Job 14:14, "If a man dies, shall he live again?" Dying is a thing we cannot get a trial of; it is what we can only do once, Hebrews 9:27, "It is appointed unto men once to die." And that which can be but once done, and yet is of so much importance that our all depends on our doing it right, we have need to use the utmost diligence that we may do it well. Therefore prepare for death.

If you who are unregenerate ask me, what you shall do to prepare for death, that you may die safely; I answer, I have told you already what must be done. Your nature and state must be changed– you must be united to Jesus Christ by faith. Until this is done, you are not capable of other directions, which belongs to a person's dying comfortably.

 

Part 2. The difference between the Righteous and the Wicked in their Death.

"The wicked is driven away in his wickedness; but the righteous has hope in his death." Proverbs 14:32.

This text looks like the cloud between the Israelites and Egyptians; having a dark side towards the latter, and a bright side towards the former. It represents death like Pharaoh's jailor, bringing the chief butler and the chief baker out of prison; the one to be restored to his office, and the other to be led to execution. It shows the difference between the godly and ungodly in their death; who, as they act a very different part in life, so, in death, have a very different exit.

I. As to the death of a WICKED man, here is,

1. The MANNER of his passing out of the world. He is "driven away;" namely, in his death, as is clear from the opposite clause. He is forcibly thrust out of his place in this world; driven away as chaff before the wind.

2. The STATE he passes away in. He dies also in a sinful and hopeless state.

A. In a sinful state– He is driven away in his wickedness. He lived in it, and he dies in it. His filthy garments of sin in which he wrapped up himself in his life are his prison garments, in which he shall lie wrapped up forever.

B. In a hopeless state– "but the righteous has hope in his death;" which plainly imports the hopelessness of the wicked in their death. Whereby is not meant, that no wicked man shall have any hope at all when he is dying, but shall die in despair. No– sometimes it is so indeed; but frequently it is otherwise; foolish virgins may, and often do, hope to the last breath. But the wicked man has no solid hope– as for the delusive hopes he entertains himself with, death will root them up, and he shall be forever irretrievably miserable.

As to the death of a righteous man, he has hope in his death. This is ushered in with a "but," importing the removal of these dreadful circumstances, with which the wicked man is attended, who is driven away in his wickedness; but the godly are not so.

1. Not so, in the manner of their passing out of the world. The righteous are not driven away as chaff before the wind; but led away as a bride to the marriage chamber, carried away by the angels into Abraham's bosom, Luke 16:22.

2. Not so as to their state, when passing out of this life. The righteous man dies, not in a sinful, but in a holy state. He does not go away in his sin, but out of it. In his life he was putting off the old man, changing his prison garments; and now the remaining rags of them are removed, and he is adorned with robes of glory. Not in a hopeless, but a hopeful state. He has hope in his death; he has the grace of hope, and the well-founded expectation of better things than he ever had in this world– and though, the stream of his hope at death may run shallow, yet he has still so much of it as makes him venture his eternal interests upon the Lord Jesus Christ.

DOCTRINE 1. The WICKED dying, are driven away in their wickedness, and in a HOPELESS state. In speaking to this doctrine,

I. I shall show how, and in what sense, the wicked are "driven away in their wickedness" at death.

II. I shall prove the hopelessness of their state at death.

III. And then apply the whole.

I. How, and in what sense, the wicked are "driven away in their wickedness." In discoursing of this matter, I shall briefly inquire,

1. What is meant by their being "driven away."

2. Why they shall be driven, and where.

3. In what respects they may be said to be driven away "in their wickedness."

But before I proceed, let me remark, that you are mistaken if you think that no people are to be called wicked, but those who are avowedly vicious and profane; as if the devil could dwell in none but those whose name is Legion. In Scripture account, all who are not righteous, in the manner hereafter explained, are reckoned wicked. Therefore the the text divides the whole world into two sorts– "the righteous and the wicked," and you will see the same thing in Malachi 3:18, "Then shall you return, and discern between the righteous and the wicked." Therefore if you are not righteous, you are wicked. If you have not an imputed righteousness, and also an implanted righteousness, or united to Christ by faith, however moral and blameless in the eyes of men your conversation may be, you are the wicked who shall be driven away in their wickedness– if death finds you in that state. Now,

1. As to the MEANING of this phrase, "driven away," there are three things in it; the wicked shall be taken away suddenly, violently, and irresistibly.

(1.) Unrenewed men shall be taken away SUDDENLY at death. Not that all wicked men die suddenly; nor that they are all wicked that die so; God forbid. But,

1. Death commonly comes upon them unexpectedly, and so surprises them, as the deluge surprised the old world, though they were forewarned of it long before it came; and as travail comes on a woman with child, with surprising suddenness, although looked for and expected, 1 Thessalonians 5:3. Death seizes them, as a creditor does his debtor, to drag him to prison, Psalm 55:15, and that when they are not aware. Death comes in, as a thief, at the window, and finds them full of busy thoughts about this life which that very day perish.

2. Death always seizes them unprepared for it; the old house falls down about their ears, before they have another provided. When death casts them to the door, they have not where to lay their heads; unless it be on a bed of fire and brimstone. The soul and body are as it were hugging one another in mutual embraces; when death comes like a whirlwind, and separates them.

3. Death hurries them away in a moment to destruction, and makes a most dismal change– the man for the most part never knows where he is, until "in Hell he lift up his eyes," Luke 16:23. The floods of wrath suddenly overwhelm his soul; and before he is aware, he is plunged into the bottomless pit!

(2.) The unrenewed man is taken away out of the world VIOLENTLY. Driving is a violent action; he is "chased out of the world," Job 18:18. Gladly would he stay, if he could; but death drags him away, like a malefactor to the execution. He sought no other portion than the profits and pleasures of this world– he has no other; he really desires no other– how can he then go away out of it, if he were not driven?

Question. "But may not a wicked man be willing to die?" Answer. He may indeed be willing to die; but observe it is only in one of three cases.

1. In a fit of passion, by reason of some trouble that he is impatient to be rid of. Thus, many people, when their passion has got the better of their reason, and when, on that account they are most unfit to die, will be ready to cry, "O to be gone!" But should their desire be granted, and death came at their call, they would quickly show they were not in earnest; and that, if they go, they must be driven away against their wills.

2. When they are brim-full of despair may they be willing to die. Thus Saul murdered himself; and Spira wished to be in Hell, that he might know the uttermost of what he believed he was to suffer. In this manner men may seek after death, while it flees from them. But fearful is the violence these undergo, whom the terrors of God do thus drive.

3. When they are dreaming of happiness after death. Foolish virgins, under the power of delusion, as to their state, may be willing to die, having no fear of lying down in sorrow. How many are there, who can give no scriptural ground for their hope, who yet have no bands in their death! Many are driven to darkness 'sleeping'– they go off like lambs, who would roar like lions, did they but know what place they are going to; though the chariot in which they are, drives furiously to the depths of Hell, yet they fear not, because they are fast asleep!

(3.) The unregenerate man is taken away IRRESISTIBLY. He must go, though sore against his will. Death will lake no refusal, nor admit of any delay; though the man has not lived half his days, according to his own computation. If he will not bow, it will break him. If he will not come forth, it will pull the house down about his ears; for there he must not stay. Although the physicians help, friends groan, the wife and children cry, and he himself use his utmost efforts to retain the spirit, his soul is required of him; yield he must, and go where he shall never more see light.

2. Let us consider, WHY they are driven, and WHERE.

When the wicked die,

(1.) They are driven out of this world, where they sinned, into the other world, where they must be judged, and receive their particular sentences, Hebrews 9:27, "It is appointed unto men once to die, but after this the judgment." They shall no more return to their beloved earth. Though their hearts are wedded to their earthly enjoyments, they must leave them, they can carry nothing hence. How sorrowful must their departure be, when they have nothing in view so good as that which they leave behind them!

(2.) They are driven out of the society of the saints on earth, into the society of the damned in Hell, Luke 16:22-23, "The rich man also died, and was buried. And in Hell he lift up his eyes." What a multitude of the devil's goats do now take place among Christ's sheep! but at death they shall be "led forth with the workers of iniquity," Psalm 125:5. There is a mixed multitude in this world, but no mixture in the other; each party is there set by themselves. Though hypocrites grow here as tares among the wheat, death will root them up, and they shall be bound in bundles for the fire.

(3.) They are driven out of time into eternity! While time lasts with them, there is hope; but when time goes, all hope goes with it. Precious time is now lavishly spent– it lies so heavy on the hands of many, that they think themselves obliged to take several ways to drive away time. But beware of being at a loss what to do in life– improve time for eternity, while you have it; for before long, death will drive it from you, and you from it, so as you shall never meet again.

(4.) They are driven out of their specious 'pretenses to piety'. Death strips them of the splendid robes of a fair profession, with which some of them are adorned; and turns them off the stage, in the rags of a wicked heart and life. The word "hypocrite" properly signifies a stage-player, who appears to be what indeed he is not. This world is the stage on which these children of the devil impersonate the children of God. Their 'show of religion' is the player's coat, under which one must look, who will judge of them aright. Death turns them out of their coat, and they appear in their native dress– it unveils them, and takes off their mask! There are none in the other world, who pretend to be better than they really are. Depraved nature acts in the regions of horror, undisguised!

(5.) They are driven away from all means of grace; and are set beyond the line, quite out of all prospect of mercy. There is no more an opportunity to buy oil for the lamp; it is gone out at death, and can never be lighted again. There may be offers of mercy and peace made, after they are gone; but they are to others, not to them– there are no such offers in the place to which they are driven; these offers are only made in that place from which they are driven away.

3. In what respects may they be said to be driven away in their wickedness?

Answer 1. In respect of their being driven away in their sinful unconverted state. Having lived enemies to God, they die in a state of enmity to him– for none are brought into the eternal state of consummate happiness, but by the way of the state of grace in this life. The child that is dead in the womb, is born dead, and is cast out of the womb into the grave– so, "he who is dead while he lives", or is spiritually dead, is cast forth of the womb of time, in the same state of death, into the pit of utter misery. O miserable death, to die in the gall of bitterness, and bond of iniquity! It had been incomparably better for such as die thus, that they had never been born!

Answer 2. In regard that they die sinning, acting wickedly against God, in contradiction to the divine law; for they can do nothing but sin while they live– so death takes them in the very act of sinning; violently draws them from the embraces of their lusts, and drives them away to the tribunal, to receive their sentence! It is a remarkable expression, Job 36:14, "They die in youth," the marginal reading is, "their soul dies in youth"– their lusts being lively, their desires vigorous, and expectations big, as is common in youth. "And their life is among the unclean;" or, "And the company" or herd "of them" dies "among the Sodomites," namely, is taken awny in the act of their sin and wickedness, as the men of Sodom were, Genesis 19; Luke 17:28, 29.

Answer 3. As they are driven away, loaded with the guilt of all their sins; this is the winding-sheet that shall lie down with them in the dust, Job 20:11. Their works follow them into the other world; they go away with the yoke of their transgressions wreathed about their necks. Guilt is a bad companion in life, but how terrible will it be in death! It lies now, perhaps, like cold brimstone on their benumbed consciences– but when death opens the way for sparks of divine vengeance, like fire, to fall upon it, it will make dreadful flames in the conscience, in which the soul will be, as it were, wrapped up forever!

Answer 4. The wicked are driven away in their wickedness, in so far as they die under the absolute power of their wickedness. While there is hope, there is some restraint on the worst of men; those moral endowments, which God gives to a number of men, for the benefit of mankind in this life, are so many restraints upon the impetuous wickedness of human nature. But all hope being cut off, and these gifts withdrawn, the wickedness of the wicked will then arrive at its perfection.

As the seeds of grace, sown in the hearts of the elect, come to their full maturity at death; so wicked and hellish dispositions in the reprobate, come then to their highest pitch! Their prayers to God will then be turned to horrible curses, and their praises to hideous blasphemies, Matthew 25:13, "There shall be weeping and gnashing of teeth." This gives a dismal, but correct view of the state of the wicked in another world.

II. I shall discover the HOPELESSNESS of the state of unrenewed men at death. It appears to be very hopeless, if we consider these four things.

1. Death cuts off their hopes and prospects of peace and pleasure in this life. Luke 12:19, 20, "Soul, you have much goods laid up for many years; take your ease, eat, drink, and be merry. But God said unto him, You fool, this night your soul shall be required of you– then who shall have those things which you have provided?" They look for great matters in this world, they hope to increase their wealth, to see their families prosper, and to live at ease; but death comes like a stormy wind, and shakes off all their fond hopes, like green fruit from off a tree. "When he is about to fill his belly, God shall cast the fury of his wrath upon him," Job 20:23. He may begin a web of contrivances for advancing his worldly interest; but before he gets it wrought out, death comes and cuts it off. "His breath goes forth, he returns to his earth; in that very day his thoughts perish." Psalm 146:4.

2. When death comes, they have no solid ground to hope for eternal happiness. "For what is the hope of the hypocrite, though he has gained, when God takes away his soul?" Job 27:8. Whatever hopes they fondly entertain, they are not founded on God's word, which is the only sure ground of hope; if they knew their own case, they would see themselves only happy in a 'dream'. And indeed what hope can they have? The law is plain against them, and condemns them. The curses of it, those cords of death, are about them already. The Savior whom they slighted, is now their Judge; and their Judge is their enemy! How then can they hope? They have bolted the door of mercy against themselves, by their unbelief. They have despised the remedy, and therefore must die without mercy. They have no saving interest in Jesus Christ, the only channel of conveyance through which mercy flows– and therefore they can never taste it.

The 'sword of justice' guards the door of mercy, so as none can enter in, but the members of the mystical body of Christ, over whose head is a covert of atoning blood, the Mediator's blood. These indeed may pass without a harm, for justice has nothing to require of them. But others cannot pass, since they are not in Christ– death comes to them with the sting in it– the sting of unpardoned guilt. It is armed against them with all the force which the sanction of a holy law can give it. 1 Corinthians 15:56, "The sting of death is sin, and the strength of sin is the law." When that law was given on Sinai, "the whole mount quaked greatly," Exodus 19:18. When the Redeemer was making satisfaction for the elect's breaking it, "the earth did quake, and the rocks rent," Matt, 27:51.

What possible ground of hope, then, is there to the wicked man, when death comes upon him armed with the force of this law? How can he escape that fire, which "burnt unto the midst of Heaven?" Deuteronomyeronomy 4:11. How shall he be able to stand in that smoke, that "ascended up as the smoke of a furnace?" Exodus. 19:18. How will he endure the terrible "thunders and lightnings," verse 16, and dwell in "the darkness, clouds, and thick darkness?" Deuteronomyeronomy 4:11. All these comparisons heaped together do but faintly represent the fearful tempest of wrath and indignation, which shall pursue the wicked to the lowest Hell; and forever abide on those who are driven to darkness at death.

3. Death roots up their delusive hopes of eternal happiness; then it is that their covenant with death and agreement with Hell, is broken. They are awakened out of their golden dreams, and at length lift up their eyes; Job 8:14, "Whose hope shall be cut off, and whose trust shall be a spider's web." They trust that all shall be well with them after death– but their trust is as a web woven out of their own affections, with a great deal of are and industry. They wrap themselves up in their hope, as the spider wraps herself in her web. But it is a weak and slender defense; for however it may withstand the threatenings of the word of God; death, that broom of destruction, will sweep them and it both away, so as there shall not be the least shred of it left; and he, who this moment will not let his hope go, shall next moment be utterly hopeless. Death overturns the house built on the sand; it leaves no man under the power of delusion.

4. Death makes their state absolutely and forever hopeless. Matters cannot be retrieved and amended after death. For,

1. Time once gone can never be recalled. If cries or tears, price or pains, could bring time back again, the wicked man might have hope in his death. But tears of blood will not prevail! Nor will his roaring for millions of ages cause it to return! The sun will not stand still for the sluggard to awake and enter on his journey; and when once it is gone down, he needs not expect the night to be turned into day for his sake– he must lodge through the long night of eternity, where his time left him.

2. There is no returning to this life, to amend what is amiss; it is a state of probation and trial, which terminates at death; therefore we cannot return to it again; it is but once we thus live, and once we die. Death carries the wicked man to "his own place," Acts 1:25. This life is our working day. Death closes our day and our work together. We may readily admit the wicked might have some hope in their death, if, after death has opened their eyes, they could return to life, and have but the trial of one Sabbath, one offer of Christ, one day, or but one hour more, to make up their peace with God– but "man lies down, and rises not until the heavens be no more; they shall not awake, nor be raised out of their sleep," Job 14:12.

3. In the other world, men have no access to get their ruined state and condition retrieved, though they be ever so desirous of it. "For there is no work, nor device, nor knowledge, nor wisdom, in the grave, where you go," Ecclesiastes 9:10. Now a man may flee from the wrath to come; he may get into a refuge. But when once death has done its work, "the door is shut!" there are no more offers of mercy, no more pardons– where the tree is fallen, there it must lie.

Let what has been said be carefully pondered; and that it may be of use, let me exhort you,

First, To take heed that you entertain no hopes of Heaven, but what are built on a solid foundation– tremble to think what fair hopes of happiness death sweeps away, like cobwebs; how the hopes of many are cut off, when they seem to themselves to be at the very threshold of Heaven; how, in the moment they expected to be carried by angels into Abraham's bosom, into the regions of bliss and peace; they are carried by devils into the society of the damned in Hell, into the place of torment, and regions of horror!

I beseech you to BEWARE–

1. Of a hope built upon ground that was never cleared. The wise builder dug deep, Luke 6:48. Were your hopes of Heaven never shaken; but have you had good hopes all your days? Alas for it! you may see the mystery of your case explained, Luke 11:21, When a strong man armed keeps his palace, his goods are at peace. But if they have been shaken, take heed lest some breaches only have been made in the old building, which you have got repaired again, by ways and means of your own. I assure you, that your hope, however fair a building it is, is not fit to trust to, unless your old hopes have been razed, and you have built on a foundation quite new.

2. Beware of that hope which looks bright in the dark, but loses all its luster when it is set in the light of God's word, when it is examined and tried by the touchstone of divine revelation, John 3:20, 21, "for every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved. But he who does the truth, comes to the light, that his deeds may be made manifest, that they are wrought in God." That hope, which cannot abide scripture trial, but sinks when searched into by sacred truth, is a delusion, and not a true hope– for God's word is always a friend to the graces of God's Spirit, and an enemy to delusion.

3. Beware of that hope, which stands without being supported by scriptural evidences. Alas! many are big with hopes, who cannot give, because they really have not, any scripture grounds for them. You hope that all will be well with you after death– but what word of God is it, on which you have been caused to hope? Psalm 119:49. What scriptural evidence have you to prove that yours is not the hope of the hypocrite? What have you, after impartial self-examination, as in the sight of God, found in yourself, which the word of God determines to be a sure evidence of his right to eternal life, who is possessed of it? Numbers are ruined with such hopes as stand unsupported by scriptural evidence. Men are fond and tenacious of these hopes; but death will throw them down, and leave the self-deceiver hopeless.

4. Beware of that hope of Heaven, which does not prepare and dispose you for Heaven, which never makes your soul more holy, 1 John 3:3, "Every man that has this hope in him, purifies himself, even as he is pure." The hope of the most part of men, is rather a hope to be free from pain and torment in another life; than a hope of true happiness, the nature whereof is not understood and discerned. Therefore it rests in sloth and indolence, and does not excite to mortification and a heavenly life. So far are they from hoping aright for Heaven, that they must own, if they speak their genuine sentiments, removing out of this world into any other place whatever, is rather their fear than their hope.

The glory of the heavenly city does not at all draw their hearts upwards to it, nor do they lift up their heads with joy, in the prospect of arriving at it. If they had the true hope of the marriage day, they would, as the bride, the "Lamb's wife," be "making themselves ready for it," Rev. 19:7. But their hopes are produced by their sloth, and their sloth is nourished by their hopes. Oh, Sirs, as you would not be driven away helpless in your death, beware of these hopes! Raze them now, and build on a new foundation, lest death leave not one stone of them upon another, and you never be able to hope any more.

Secondly, Hasten, O sinners, out of your wickedness, out of your sinful state, and out of your wicked life, if you would not at death be driven away in your wickedness! Remember the fatal end of the wicked as the text represents it. I know there is a great difference in the death of the wicked, as to some circumstances– but ALL of them, in their death, agree in this, that they are driven away in their wickedness. Some of them die resolutely, as if they scorned to be afraid; some in raging despair, so filled with horror that they cry out as if they were already in Hell; others in sullen despondency, oppressed with fears, so that their hearts sink within them, at the remembrance of misspent time, and the view which they have of eternity, having neither head nor heart to do anything for their own relief. And others die stupidly; they live like beasts, and they die like beasts, without any concern on their spirits, about their eternal state. They groan under their bodily distress but have no sense of the danger of their soul! One may, with almost as much prospect of success, speak to a stone, as speak to them; vain is the attempt to teach them; nothing that can be said moves them. To discourse to them, either of the joys of Heaven on the torments of Hell, is to plough on a rock, or beat the air. Some die like the foolish virgins, dreaming of Heaven; their foreheads are steeled against the fears of Hell, with presumptuous hopes of Heaven. The business of those who would be useful to them, is not to answer doubts about the case of their souls, but to discover to them their own false hopes. But which way soever the unconverted man dies, he is "driven away in his wickedness."

O dreadful case! Oh, let the consideration of so horrid a departure out of this world, move you to flee to Jesus Christ, as the all-sufficient Savior, an almighty Redeemer. Let it prevail to drive you out of your wickedness, to holiness of heart and life. Though you reckon it pleasant to live in wickedness, yet you cannot but own, it is bitter to die in it. And if you leave it not in time, you must go on in your wickedness to Hell, the proper place of it, that it may be set there on its own base. For when you are passing out of this world, all your sins, from the first to the last of them, will swarm about you, hang upon you, accompany you to the other world, and, as so many furies, surround you there forever.

Thirdly, O be concerned for others, especially for your relations, that they may not continue in their sinful natural state, but be brought into a state of salvation; lest they be driven away in their wickedness at death. What would you not do to prevent any of your friends dying an untimely and violent death? But, alas! do you not see them in hazard of being driven away in their wickedness! Is not death approaching them, even the youngest of them? And are they not strangers to true Christianity, remaining in that state which they came into the world? Oh! make haste to pluck the brand out of the fire, lest it be burned to ashes! The death of relations often leaves a sting in the hearts of those they leave behind them, because they did not do for their souls as they had opportunity; and because the opportunity is forever taken out of their hands.

 

Doctrine II.

The state of the GODLY in death is a HOPEFUL state.

We have seen the dark side of the cloud looking towards ungodly men, passing out of the world; let us now take a view of the bright side of it, shining on the godly, as they enter on their eternal state. In discoursing on this subject, I shall confirm this doctrine, answer an objection against it, and then make some practical improvement of the whole.

I. For CONFIRMATION, let it be observed, that although the passage out of this world by death has a frightful aspect to poor mortals, and to miscarry in it must needs be of fatal consequence; yet the following circumstances make the state of the godly in their death, happy and hopeful.

1. They have a trusty good Friend before them in the other world. Jesus Christ, their best Friend, is Lord of the land to which death carries them. When Joseph sent for his father to come down to him to Egypt, telling him, "God had made him lord over all Egypt," Genesis 45:9, "And Jacob "saw the wagons Joseph had sent to carry him, the spirit of Jacob revived," verse 27. He resolves to undertake the journey.

I think, when the Lord calls a godly man out of the world, he sends him such glad tidings, and such a kind invitation into the other world, that, he has faith to believe it, his spirit must revive, when he sees the 'wagon of death' which comes to carry him there. It is true, indeed, he has a weighty trial to undergo– after death the judgment. But the case of the godly is altogether hopeful; for the Lord of the land is their husband, and their husband is the judge. "The Father has committed all judgment unto the Son," John 5:22. Surely the case of the wife is hopeful, when her own husband is her judge, even such a husband as hates divorce. No husband is so loving and so tender of his spouse, as the Lord Christ is of his. One would think it would be a very bad land, which a wife would not willingly go to, where her husband is the ruler and judge.

Moreover, their judge is the advocate, 1 John 2:1, "We have an advocate with the Father, Jesus Christ the righteous." Therefore they need not fear their being put back, and falling into condemnation. What can be more favorable? Can they think, that he who pleads their cause, will himself pass sentence against them?

Yet further, their advocate is their Redeemer; they are "redeemed with the precious blood of Christ," 1 Peter 1:18, 19. So when he pleads for them, he is pleading his own cause. Though an advocate may be careless of the interest of one who employs him, yet surely he will do his utmost to

defend his own right, which he has purchased with his money– and shall not their advocate defend the purchase of his own blood?

But more than all that, their Redeemer is their head, and they are his members, Ephesians 5:23, 30. Though one were so silly as to let his own purchase go, without standing up to defend his right, yet surely he will not part with a limb of his own body. Is not their case then hopeful in death, who are so closely linked and allied to the Lord of the other world, who are "the keys of Hell and of death?"

2. They shall have a safe passage to another world. They must indeed go through "the valley of the shadow of death;" but though it be in itself a 'dark and shady valley', it shall be a 'valley of hope' to them– they shall not be driven through it, but be as men in perfect safety, who fear no evil, Psalm 23:4.

Why should they thus fear? They have the Lord of the land's safe conduct, his pass sealed with his own blood; namely, the blessed covenant, which is the saint's death-bed comfort, 2 Samuel 23:5, "Although my house be not so with God, yet he has made with me an everlasting covenant, ordered in all things and sure– for this is all my salvation, and all my desire, although he make it not to grow." Who then can harm them? It is safe riding in Christ's chariot, Canticles 3:9, both through life and death. They have good and honorable attendants– a guard, even a guard of angels. These encamp about them in the time of their life; and surely will not leave them in the day of their death. These happy ministering spirits are attendants on their Lord's bride, and will doubtless convey her safe home to his house.

When friends in mournful mood stand by the saint's bedside, waiting to see him draw his last breath, his soul is waited for by angels, to be carried into Abraham's bosom, Luke 16:22. The captain of the saint's salvation is the captain of this holy guard– he was their guide even unto death, and he will be their guide through it too, Psalm 23:4, "Yes, though I walk through the valley of the shadow of death, I will fear no evil; for you are with me." They may, without fear, pass that 'river', being confident it shall not overflow them; and they may walk through that 'fire', being sure they shall not be burnt by it.

Death can do them no harm! It cannot even hurt their bodies– for though it separate the soul from the body, it cannot separate the body from the Lord Jesus Christ. Even death is to them but 'sleep in Jesus', 1 Thessalonians 4:14. They continue members of Christ, though in a grave. Their dust is precious dust; laid up in the grave as in their Lord's cabinet. They lie in a grave 'mellowing', as precious fruit laid up to be brought forth to him at the resurrection. The gardener has corn in his barn, and corn lying in the ground– the latter is more precious to him than the former, because he looks to get it returned with increase. Even so the dead bodies of the saints are valued by their Savior– they are "sown in corruption," to be "raised in incorruption"; "sown in dishonor," to be "raised in glory," 1 Corinthians 15:42, 43. It cannot hurt their souls. It is with the souls of the saints at death, as with Paul and his company in their voyage, whereof we have the history, Acts, chapter 27. The ship was broken to pieces, but the passengers got all safe to land.

When the dying saint's speech is stopped, his eyes set, and his last breath drawn, the soul gets safe away into the heavenly paradise, leaving the body to return to its earth, but in the joyful hope of a reunion at its glorious resurrection. But how can death hurt the godly? It is a foiled enemy– if it casts them down, it is only that they may rise more glorious. "Our Savior Jesus Christ has abolished death," 2 Timothy 1:10. The soul and life of it is gone– it is but a 'walking shadow' that may fright, but cannot hurt saints– it is only the 'shadow of death' to them– it is not the thing itself; their dying is 'but as dying', or 'somewhat like dying'.

The apostle tells us, "It is Christ that died," Romans 8:34. Stephen, the first Christian martyr, though stoned to death, yet only 'fell asleep', Acts 7:60. Certainly the nature of death is quite changed, with respect to the saints. It is not to them, what it was to Jesus Christ their head– it is not the venomed ruining thing, wrapped up in the sanction of the first covenant, Genesis 2:17, "In the day you eat thereof, you shall surely die." It comes to the godly without a sting– they may meet it with that salutation, "O death, where is your sting?" Is this Mara? Is this 'bitter' death? It went out full into the world, when the first Adam opened the door to it, but the second Adam has brought it again empty to his own people.

I feel a sting, may the dying saint say– yet it is but a bee sting, slinging only through the skin– but, O death, where is your sting, your old sting, the serpent's sting, that stings to the heart and soul? The sting of death is sin– but that is taken away. If death arrests the saint, and carries him before the Judge, to answer for the debt he contracted, the debt will be found paid by the glorious Surety; and he has the discharge to show. The thorn of guilt is pulled out of the man's conscience; and his name is blotted out of the black roll, and written among the living in Jeremiahusalem.

It is true, it is a great journey through the valley of the shadow of death– but the saint's burden is taken away from his back, his iniquity is pardoned, he may walk at ease– "No lion shall be there, nor any ravenous beast," the redeemed may walk at leisure there, free from all apprehensions of danger.

3. They shall have a joyful entrance into the other world. Their arrival in the regions of bliss, will be celebrated with rapturous hymns of praise to their glorious Redeemer. A dying day is a good day to a godly man. Yes, it is his best day; it is better to him than his birth-day, or than the most joyous day which he ever had on earth. "A good name," says the wise man, is "better than precious ointment– and the day of death, than the day of one's birth," Ecclesiastes 7:1.

The notion of the immortality of the soul, and of future happiness, which obtained among some pagan nations, had wonderful effects on them. Some of them, when they mourned for the dead, did it in women's apparel; that, being moved with the indecency of the garb, they might the sooner lay aside their mourning. Others buried them without any lamentation or mourning; but had a sacrifice, and a feast for friends, upon that occasion. Some were used to mourn at births, and rejoice at burials. But the practice of some Indian nations is yet more strange, where, upon the husband's decease, his wife, or wives, with a cheerful countenance, enter the flames prepared for the husband's corpse.

But however false notions of a future state, assisted by pride, affectation of applause, apprehensions of difficulties in this life, and such like principles proper to depraved human nature, may influence crude uncultivated minds, when strengthened by the arts of Hell; O what solid joy and consolation may they have, who are true Christians, being in Christ, who "has brought life and immortality to light through the gospel!" 2 Timothy 1:10. Death is one of those "all things," that "work together for good to those who love God," Romans 8:28. When the body dies, the soul is perfected– the 'body of death' goes off at the 'death of the body'.

What harm did the jailer to Pharaoh's butler, when he opened the prison door to him, and let him out? Is the bird in worse case, when at liberty, than when confined in a cage? Thus, and no worse, are the souls of the saints treated by death. It comes to the godly man, as Haman came to Mordecai, with the royal apparel and the horse, Esther 6:11, with commission to do them honor, however awkwardly it be performed. I question not but Haman performed the ceremony with a very ill deportment, a pale face, a downcast look, and a cloudy countenance, and like one who came to hang him, rather than to honor him. But he whom the king delighted to honor, must be honored; and Haman, Mordecai's grand enemy, must be the man employed to put this honor upon him. Glory, glory, glory, blessing and praise to our Redeemer, our Savior, our Mediator, by whose death, 'grim devouring death' is made to do such a good office to those whom it might otherwise have hurried away in their wickedness, to utter and eternal destruction!

A dying day is, in itself, a joyful day to the godly; it is their redemption day, when the captives are delivered, when the prisoners are set free. It is the day of the pilgrims coming home from their pilgrimage; the day in which the heirs of glory return from their travels, to their own country, and their Father's house; and enter into actual possession of the glorious inheritance. It is their marriage day– now is the time of espousals; but then the marriage is consummated, and a marriage feast begun, which has no end. If so, is not the state of the godly in death, a hopeful state?

II. Objection– "But if the state of the godly in their death be so hopeful, how comes it to pass that many of them, when dying, are full of fears, and have little hope?"

Answer– It must be owned, that saints do not all die in one and the same manner; there is a diversity among them, as well as among the wicked; yet the worst case of a dying saint is indeed a hopeful one. Some die triumphantly, in a full assurance of faith. 2 Timothy 4:6-8, "The time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness." They get a taste of the joys of Heaven, while here on earth; and begin the songs of Zion, while yet in a strange land.

Others die in a solid dependence of faith on their Lord and Savior– though they cannot sing triumphantly, yet they can, and will say confidently, "The Lord is their God." Though they cannot triumph over death, with old Simeon, having Christ in his arms, and saying, "Lord now let your servant depart in peace, according to your word– for my eyes have seen your salvation," Luke 2:29, 30; yet they can say with dying Jacob, "I have waited for your salvation, Lord," Genesis 49:18. His left hand is under their head, to support them, though his right hand does not embrace them– they firmly believe, though they are not filled with joy in believing. They can plead the covenant, and hang by the promise, although their house is not so with God as they could wish.

But the dying day of some saints may be like that day mentioned in Zechariah 14:7, "Not day, nor night." They may die under great doubts and fears; setting as it were in a cloud, and going to Heaven in a mist. They may go mourning without the sun, and never put off their spirit of heaviness, until death strips them of it. They may be carried to Heaven through the confines of Hell; and may be pursued by the devouring lion, even to the very gates of the new Jeremiahusalem; and may be compared to a ship almost wrecked in sight of the harbor, which yet gets safe into her port, 1 Corinthians 3:15, "If any man's work shall be burnt, he shall suffer loss– but he himself shall be saved, yet so as by fire." There is safety amid their fears, but danger in the wicked's strongest confidence; and there is a blessed seed of gladness in their greatest sorrows– "Light is sown for the righteous, and gladness for the upright in heart," Psalm 97:11.

Now, saints are liable to such perplexity in their death, because, though they are Christians indeed, yet they are men of like passions with others; and death is a frightful object in itself, whatever dress it appears in– the stern countenance with which it looks at mortals, can hardly fail of causing them to shrink. Moreover, the saints are of all men the most jealous of themselves. They think of eternity, and of a tribunal, more deeply than others do; with them it is a more serious thing to die, than the rest of mankind are aware of. They know the deceits of the heart, the subtleties of depraved human nature, better than others do. Therefore they may have much to do to keep up hope on a death-bed; while others pass off quietly, like sheep to the slaughter; and the rather, that Satan, who uses all his are to support the hopes of the hypocrite, will do his utmost to mar the peace, and increase the fears, of the saint.

And finally, the bad frame of spirit, and ill condition, in which death sometimes seizes a true Christian, may cause this perplexity. By his being in the state of grace, he is indeed always habitually prepared for death, and his dying safely is ensured– but yet there is more necessary to his actual preparation and dying comfortably, his spirit must be in good condition too.

Therefore there are three cases, in which death cannot but be very uncomfortable to a child of God–

1. If it seizes him at a time when the guilt of some particular sin, unrepented of, is lying on his conscience– and death comes on that very account, to take him out of the land of the living; as was the case of many of the Corinthian believers, 1 Corinthians 11:30, "For this cause," namely, of unworthy communicating, "many are weak and sickly among you, and many sleep." If a person is surprised with the approach of death, while lying under the guilt of some unpardoned sin, it cannot but cause a mighty consternation.

2. When death catches him napping. The midnight cry must be frightful to sleeping virgins. The man who lies in a ruinous house, and awakes not until the timbers begin to crack, and the stones to drop down about his ears, may indeed get out of it safely, but not without fears of being crushed by its fall. When a Christian has been going on in a course of security and backsliding, and awakens not until death comes to his bedside, it is no wonder that he gets a fearful awakening.

3. When he has lost sight of his saving interest in Christ, and cannot produce evidences of his title to Heaven. It is hard to meet death without some evidences of a title to eternal life at hand; hard to go through the dark valley without the candle of the Lord shining upon the head. It is a terrible adventure to launch out into eternity, when a man can make no better of it than a leap in the dark, not knowing where he shall land, whether in Heaven or Hell.

Nevertheless the state of the saints, in their death, is always in itself hopeful. The presumptuous hopes of the ungodly, in their death, cannot make their state hopeful; neither can the fears of a saint make his state hopeless– for God judges according to the truth of the thing, not according to men's opinions about it. Therefore the saints can be no more altogether without hope, than they can be altogether without faith. Their faith may be very weak, but it fails not; and their hope very low, yet they will, and do hope to the end. Even while the godly seem to be carried away with the stream of doubts and fears, there remains still as much hope as determines them to lay hold on the tree of life that grows on the banks of the river. Jonah 2:4, "Then I said, I am cast out of your sight– yet I will look again toward your temple."
 

USE–

This speaks comfort to the godly against the fear of death. A godly man may be called a happy man before his death, because, whatever befalls him in life, he shall certainly be happy at death. You who are in Christ, who are true Christians, have hope in your end; and such a hope as may comfort you against all those fears which arise from the consideration of a dying hour. This I shall branch out, in answering some cases briefly–

Case 1– "The prospect of death," will some of the saints say, "is uneasy to me, not knowing what shall become of my family when I am gone."

Answer. The righteous has hope in his death, as to his family, as well as himself. Although you have little, for the present, to live upon; which has been the condition of many of God's chosen ones, 1 Corinthians 4:11, "We," namely, the apostles, "both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place;" and though you have nothing to leave them, as was the case of that son of the prophets, who feared the Lord, and yet died in debt which he was unable to pay, as his poor widow represents, 2 Kings 4:2; yet you have a good Friend to leave them to; a covenant God, to whom you may confidently commit them. "Leave your fatherless children, I will preserve them alive; and let your widows trust in me." Jeremiahemiah 49:11.

The world can bear witness of signal settlements made upon the children of providence; such as by their pious parents have been cast upon God's providential care. It has been often remarked, that they lacked neither provision nor education. Moses is an eminent instance of this. He, though he was an outcast infant, Exodus. 2:3, yet became learned in all the wisdom of the Egyptians, Acts 7:22, and became king in Jeshurun, Deuteronomyeronomy 33:5. O! may we not be ashamed, that we do not confidently trust him with the concerns of our families, to whom, as our Savior and Redeemer, we have committed our eternal interests?

Case 2– "Death will take us away from our dear friends; yes, we shall not see the Lord in the land of the living, in the blessed ordinances."

Answer– It will take you to your best Friend, the Lord Christ. The friends you leave behind you, if they be indeed people of worth, you will meet again, when they come to Heaven, and you will never be separated any more. If death takes you away from the temple below, it will carry you to the temple above. It will indeed take you from the streams, but it will set you down by the fountain. If it puts out your candle, it will carry you where there is no night, where there is an eternal day.

Case 3– "I have so much to do, in time of health, to satisfy myself as to my interest in Christ, about my being a real Christian, a regenerate man, that I judge it is almost impossible I should die comfortably."

Answer– If it is thus with you, then double your diligence to make your calling and election sure. Endeavor to grow in knowledge, and walk closely with God– be diligent in self-examination; and pray earnestly for the Holy Spirit, whereby you may know the things freely given you of God. If you are enabled, by the power and Spirit of Christ, thus diligently to prosecute your spiritual concerns, though the time of your life be neither day nor night, yet at evening time it may be light.

Many weak Christians indulge doubts and fears about their spiritual state, as if they placed at least some part of religion in their imprudent practice; but towards the end of life, they think and act in another manner. The traveler, who reckons that he has time to spare, may stand still debating with himself, whether this or the other be the right way– but when the sun begins to set, he is forced to lay aside his scruples, and resolutely to go forward in the road which he judges to be the right one, lest he lie all night in the open fields. Thus some Christians, who perplex themselves much, throughout the course of their lives, with jealous doubts and fears, content themselves when they come to die, with such evidences of the safety of their state, as they could not be satisfied with before; and by disputing less against themselves, and believing more, court the peace they formerly rejected, and gain it too.

Case 4– "I am under a sad decay, in respect of my spiritual condition."

Answer– Bodily consumptions may make death easy– but it is not so in spiritual decays. I will not say, that a godly man cannot be easy in such a case, when he dies, but I believe it is rarely so. Ordinarily, I suppose a cry comes to awaken sleeping virgins, before death comes. Samson is set to grind in the prison, until his locks grow again. David and Solomon fell under great spiritual decays; but before they died, they recovered their spiritual strength and vigor. However, bestir yourselves without delay, to strengthen the things that remain– your fright will be the less, for being awakened from spiritual sleep before death comes to your bedside– and you ought to lose no time, seeing you know not how soon death may seize you.

Case 5– "It is terrible to think of the other world, that world of spirits, which I have so little acquaintance with."

Answer– Your best friend is Lord of that other world. Abraham's bosom is kindly even to those who never saw his face. After death, your soul becomes capable of converse with the blessed inhabitants of that other world. The spirits of just men made perfect, were once such as your spirit now is. And as for the angels, however superior their nature in the rank of beings, yet our nature is dignified above theirs, in the man Christ, and they are all of them your Lord's servants, and so your fellow-servants.

Case 6– "The pangs of death are terrible."

Answer– Yet not so terrible as pangs of conscience, caused by a piercing sense of guilt, and apprehensions of divine wrath, with which I suppose them to be not altogether unacquainted. But who would not endure bodily sickness, that the soul may become sound, and every whit whole? Each pang of death will set sin a step nearer the door; and with the last breath, the body of sin will breathe out its last. The pains of death will not last long; and the Lord your God will not leave, but support you under them.

Case 7– "But I am likely to be cut off in the midst of my days."

Answer– Do not complain, you will be the sooner at home– you thereby have the advantage of your fellow-laborers, who were at work before you in the vineyard. God, in the course of his providence, hides some of his saints early in the grave, that they may be taken away from the evil to come. An early removal out of this world, prevents much sin and misery. They have no ground of complaint, who get the residue of their years in Immanuel's land. Surely you shall live as long as you have work cut out for you by the great Master, to be done for him in this world– and when that is at an end, it is high time to be gone.

Case 8– "I am afraid of sudden death."

Answer– You may indeed die so. Good Eli died suddenly, 1 Samuel 4:18. Yet death found him watching, verse 13. "Watch, therefore, for you know not what hour the Lord does come," Matthew 24:42. But be not afraid, it is an inexpressible comfort, that death, come when it will, can never catch you out of Christ; and therefore can never seize you, as a jailor, to hurry you into the prison of Hell. Sudden death may hasten and facilitate your passage to Heaven, but can do you no prejudice.

Case 9– "I am afraid it will be my lot to die lacking the exercise of reason."

Answer– I make no question but a child of God, a true Christian, may die in this case. But what harm? There is no hazard in it, as to his eternal state– a disease at death may divest him of his reason, but not of his religion. When a man, going on a long voyage, has put his affairs in order, and put all his goods aboard, he himself may he carried on board the ship sleeping– all is safe with him, although he knows not where he is, until he awake in the ship. Even so the godly man, who dies in this case, may die uncomfortably, but not unsafely.

Case 10– "I am naturally timorous, and the very thoughts of death are terrible to me."

Answer– The less you think on death, the thoughts of it will be the more frightful– make it familiar to you by frequent meditations upon it, and you may thereby quiet your fears. Look at the white and bright side of the cloud– take faith's view of the city that has foundations; so shall you see hope in your death. Be duly affected with the body of sin and death, the frequent interruptions of your communion with God, and with the glory which dwells on the other side of death– this will contribute much to remove slavish fear.

It is a pity that saints should be so fond of life as they often are– they ought to be always on good terms with death. When matters are duly considered, it might be well expected that every child of God, every regenerate man, should generously profess concerning this life, what Job did, chapter 7:16, "I loath it, I would not live always." In order to gain their hearts to this desirable temper, I offer the following additional considerations.

I. Consider the SINFULNESS that attends life in this world. While you live here, you sin, and see others sinning. You breathe infectious air. You live in pest-house. Is it at all strange to loathe such a life?

1. Your own plague sores are running on you. Does not the sin of your nature make you groan daily? Are you not sensible, that though the cure is begun, it is far from being perfected? Has not the leprosy got into the walls of the house, which cannot be removed without pulling it down? Is not your nature so vitiated, that no less than the separation of the soul from the body can root out the disease? Have you not your sores without, as well as your sickness within? Do you not leave marks of your pollution on whatever passes through your hands? Are not all your actions tainted and blemished with defects and imperfections? Who, then,

should be much in love with life, but such whose sickness is their health, and who glory in their shame?

2. The loathsome sores of others are always before your eyes, go where you will. The follies and wickedness of men are everywhere conspicuous, and make but an unpleasant scene. This sinful world is but an unsightly company, a disagreeable crowd, in which the most loathsome are the

most numerous.

3. Are not your own sores often breaking out again after healing? Frequent relapses may well cause us remit of our fondness for this life. To be ever struggling, and anon falling into the mire again, makes weary work. Do you never wish for cold death, thereby effectually to cool the heat of these lusts, which so often take fire again, even after a flood of godly sorrow has gone over them?

4. Do not you sometimes infect others, and others infect you? There is no society in the world, in which every member of it does not sometimes lay a stumbling-block before the rest. The best carry about with them the tinder of a corrupt nature, which they cannot be rid of while they live, and which is liable to be kindled at all times, and in all places– yes, they are apt to inflame others, and become the occasions of sinning. Certainly these things are apt to embitter this life to the saints.

II. Consider the MISERY and TROUBLES that attend it. Rest is desirable, but it is not to be found on this side of the grave. Worldly troubles attend all men in this life. This world is a sea of trouble, where one wave rolls upon another. They who fancy themselves beyond the reach of trouble, are mistaken– no state, no stage of life, is exempted from it. The crowned head is surrounded by thorny cares. Honor many times paves the way to deep disgrace. Riches, for the most part, are kept to the hurt of the owners. The fairest rose lacks not prickles; and the heaviest cross is sometimes wrapped up in the greatest earthly comfort.

Spiritual troubles attend the saints in this life. They are like travelers journeying in a cloudy night, in which the moon sometimes breaks out from under one cloud, but quickly hides her head again under another– no wonder they long to be at their journey's end. The sudden alterations which the best frame of spirit is liable to, the perplexing doubts, confounding fears, short-lived joys, and long-running sorrows, which have a certain affinity with the present life, must needs create in the saints a desire to be with Christ, which is best of all.

III. Consider the great IMPERFECTIONS attending this life. While the soul is lodged in this cottage of clay, the necessities of the body are many– it is always craving. The mud walls must be repaired and patched up daily, until the clay cottage falls down for good and all. Eating, drinking, sleeping, and the like, are, in themselves, but base employments for a rational creature; and will be reputed such by the heaven-born soul. They are 'badges of imperfection', and, as such, unpleasant to the mind aspiring unto that life and immortality which is brought to light through the gospel; and would be very grievous, if this state of things were of long continuance.

Does not the gracious soul often find itself yoked with the body, as with a companion in travel, unable to keep pace with it? When the spirit is willing, the flesh is weak. When the soul would mount upward, the body is a clog upon it, and a stone tied to the foot of a bird attempting to fly. The truth is, O believer, your soul in this body is, at best, but like a diamond in a ring, where much of it is obscured; it is far sunk in the vile clay, until relieved by death.
 

I conclude this subject with a few DIRECTIONS how to prepare for death, so that we may die comfortably. I speak not here of habitual preparation for death, which a true Christian, in virtue of his gracious state, never lacks, from the time he is born again, and united to Christ; but of actual preparation, or readiness in respect of his particular case, frame, and disposition of mind and spirit; the lack of which makes even a saint very unfit to die.

First, Let it be your constant care to keep a clean conscience, "A conscience void of offence toward God, and toward man," Acts 24:16. Beware of a standing controversy between God and you, on the account of some iniquity regarded in the heart. When an honest man is about to leave his country, and not to return, he settles accounts with those he had dealings with, and lays down methods for paying his debts in due time, lest he be reckoned a bankrupt, and arrested by an officer when he is going off. Guilt lying on the conscience, is a fountain of fears, and will readily sting severely, when death stares the criminal in the face. Hence it is, that many, even of God's children, when dying, wish passionately, and desire eagerly, that they may live to do what they ought to have done before that time.

Therefore, walk closely with God; be diligent, strict, and exact in your course– beware of loose, careless, and irregular conversation; as you would not lay up for yourselves anguish and bitterness of spirit, in a dying hour. And because, through the infirmity cleaving to us, in our present state of imperfection, in many things we offend all, renew your repentance daily, and be ever washing in the Redeemer's blood. As long as you are in the world, you will need to wash your feet, John 13:10, that is, to make application of the blood of Christ anew, for purging your consciences from the guilt of daily miscarriages. Let death find you at the 'fountain'; and, if so, it will find you ready to answer at its call.

Secondly, Be always watchful, waiting for your change, "like unto men that wait for their Lord– that when he comes and knocks, they may open unto him immediately," Luke 12:36. Beware of "slumbering and sleeping, while the bridegroom tarries." To be awakened out of spiritual slumber, by a surprising call to pass into another world, is a very frightful thing– but he who is daily waiting for the coming of his Lord, will comfortably receive the 'grim messenger', while he beholds him ushering in him, of whom he may confidently say, "This is my God, and I nave waited for him." The way to die comfortably, is, to die daily! Be often essaying, as it were, to die. Bring yourselves familiarly acquainted with death, by making many visits to the grave, in serious meditations upon it. This was Job's practice, chapter 27:13, 14, "I have made my bed in the darkness." Go and do likewise; and when death comes, you shall have nothing to do but to lie down. "I have said to corruption, You are my father– to the worm, You are my mother and my sister." You say so too; and you will be the fitter to go home to their house.

Be frequently reflecting upon your conduct, and considering what course of life you wish to be found in, when death arrests you; and act accordingly. When you do the duties of your station in life, or are employed in acts of worship, think with yourselves, that, it may be, this is the last opportunity; and therefore do it as if you were never to do more of that kind. When you lie down at night, compose your spirits, as if you were not to awake until the heavens be no more. And when you awake in the morning, consider that new day as your last; and live accordingly. Surely that night comes, of which you will never see the morning; or that morning, of which you will never see the night. But which of your mornings or nights will be such, you know not.

Thirdly, Employ yourselves much in weaning your hearts from the world. The man who is making ready to go abroad, busies himself in taking leave of his friends. Let the mantle of earthly enjoyments hang loose about you; that it may be easily dropped, when death comes to carry you away into another world. Moderate your affections towards your lawful comforts of life– let not your hearts be too much taken with them. The traveler acts unwisely, who allows himself to be so allured with the 'conveniences of the inn' where he lodges, as to make his necessary departure from it grievous. Feed with fear, and walk through the world as pilgrims and strangers. Just as, when the corn is forsaking the ground, it is ready for the sickle; when the fruit is ripe, it falls off the tree easily; so, when a Christian's heart is truly weaned from the world, he is prepared for death, and it will be the more easy to him. A heart disengaged from the world is a heavenly one– we are ready for Heaven when our heart is there before us, Matthew 6:21.

Fourthly, Be diligent in gathering and laying up evidences of your title to Heaven, for your support and comfort at the hour of death. The neglect thereof mars the joy and consolation which some Christians might otherwise have at their death. Therefore, examine yourselves frequently as to your spiritual state; that evidences which lie hid and unobserved, may be brought to light and taken notice of. And if you would manage this work successfully, make solemn, serious work of it. Set apart some time for it. And, after earnest prayer to God, through Jesus Christ, for the enlightening influences of his Holy Spirit, whereby you are enabled to understand his own word, and to discern his own work in your souls; examine yourselves before the tribunal of your own consciences, that you may judge yourselves, in this weighty matter.

And, in the first place, let the marks of a regenerate state be fixed from the Lord's Word– have recourse to some particular text for that purpose; such as Proverbs 8:17, "I love those who love me." Compare Luke 14:26, "If any man comes to me, and hates not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple." Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all your commandments." Psalm 18:23, "I was also upright before him; and I kept myself from my iniquity." Compare Romans 7:22, 23, "For I delight in the law of God, after the inward man– but I see another law in my members, warring against the law of my mind." 1 John 3:3, "Every man that has this hope in him, purifies himself, even as he is pure." Matthew 5:3, "Blessed are the poor in spirit– for theirs is the kingdom of Heaven." Philippians 3:3, "For we are the circumcision, which worship," or serve "God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

The sum of the evidence arising from these texts, lies here– a real Christian is one who loves God for himself, as well as for his benefits; and that with a supreme love, above all persons, and all things; he has an weighty and impartial regard to God's commands; he opposes and wrestles against that sin, which of all others most easily besets him; he approves and loves the holy law, even in that very point wherein it strikes against his own beloved lust; his hope of Heaven engages him to the study of universal holiness; in which he aims at perfection, though he cannot reach it in this life; he serves the Lord, not only in acts of worship, but in the whole of his conversation; and as to both, is spiritual in the principle, motives, aims, and ends of his service; yet he sees nothing in himself to trust to, before the Lord; Christ and his fullness are the stay of his soul; his confidence is cut off from all that is not Christ, or in Christ, in point of justification or acceptance with God, and in point of sanctification too. Everyone, in whom these characters are found, has a title to Heaven, according to the word. It is convenient and profitable to mark such texts, for this special use, as they occur, while you read the Scriptures, or hear sermons.

The marks of a regenerate state thus fixed, in the next place impartially search and try your own hearts thereby, as in the sight of God, with dependence on him for spiritual discernment, that you may know whether they be in you or not. When you find them, form the conclusion deliberately and distinctly; namely, that therefore you are regenerated, and have a title to Heaven. Thus you may gather evidences. But be sure to have recourse to God in Christ, by earnest prayer, for the testimony of the Spirit, whose office it is to "bear witness with our spirit, that we are the children of God," Romans 8:16.

Moreover, carefully observe the course and method of providence towards you; and likewise, how your soul is affected under the same, in the various steps thereof– compare both with Scripture doctrines, promises, threatenings, and examples– so shall you perceive if the Lord deals with you as he usually does unto those that love his name, and if you are going forth by the footsteps of the flock. This may afford you comfortable evidence. Walk tenderly and circumspectly, and the Lord will manifest himself to you, according to his promise, John 14:21, "He who has my commandments, and keeps them, he it is that loves me; and he who loves me, shall be loved of my Father; and I will love him, and will manifest myself to him." But it is in vain to think of successful self-examination, if you be loose and irregular in your conversation.

Lastly, dispatch the work of your day and generation with speed and diligence. "David, after he had served his own generation by the will of God, fell on sleep "Acts 13:36. God has allotted us certain pieces of work of this kind, which ought to be dispatched before the time of working be over, Ecclesiastes 9:10, "Whatever your hand finds to do, do it with your might– for there is no work, nor knowledge, nor wisdom, in the grave, where you go." Galatians 6:10, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." If a passenger, after he is got on shipboard, and the ship is getting under sail, remembers that he has omitted to dispatch a piece of necessary business when be was ashore, it must needs be uneasy to him– even so, reflection in a dying hour upon neglected seasons, and lost opportunities, cannot fail to disquiet a Christian. Therefore, whatever is incumbent upon you to do for God's honor, and the good of others, either as the duty of your station, or by special opportunity put into your hand, perform it seasonably, if you would die comfortably.

 

 

Part 3. The RESURRECTION

"Marvel not at this, for the hour is coming, in which all who are in the graves shall hear his voice—and shall come forth; those who have done good, unto the resurrection of life; and those who have done evil, unto the resurrection of damnation." John 5:28-29

These words are part of the defense which our Lord Jesus Christ makes for himself, when persecuted by the Jews, for curing the impotent man and ordering him to carry away his bed on the Sabbath; and for vindicating his conduct, when accused by them of having thereby profaned that day. On this occasion he professes himself not only the Lord of the Sabbath, but also Lord of life and death; declaring, in the words of the text, the resurrection of the dead to be brought to pass by his power. This he introduces with these words, as with a solemn preface, "Marvel not at this,"—at this strange discourse of mine—do not wonder to hear me, whose appearance is so very base in your eyes, talk at this rate; for the day is coming, in which the dead shall be raised by my power.

Observe in this text,

1. The doctrine of the resurrection asserted, "All that are in the graves shall hear his voice, and shall come forth." The dead bodies, which are reduced to dust, shall revive, and evidence life by hearing and moving.

2. The author of it—Jesus Christ, "the Son of man," verse 27. The dead shall hear his voice, and be raised thereby.

3. The number that shall be raised, "All that are in the graves," that is, all the dead bodies of men, however differently disposed of, in different kinds of graves; or all the dead, good and bad. They are not all buried in graves, properly so called—some are burnt to ashes; some drowned, and buried in the bellies of fish; yes, some devoured by man-eaters, called cannibals; but, wherever the matter or substance of which the body was composed is to be found, thence they shall come forth.

4. The great distinction that shall be made between the godly and the wicked—they shall indeed both rise again in the resurrection. None of the godly shall be missing; though, perhaps, they either had no burial, or a very obscure one; and all the wicked shall come forth; their vaulted tombs shall hold them no longer than the voice is uttered. But the former have a joyful resurrection to life, while the latter have a dreadful resurrection to damnation.

5. The set time of this great event—there is an hour, or certain fixed period of time, appointed of God for it. We are not told when that hour will be, but that it is coming; for this, among other reasons, that we may always be ready.

Doctrine. There shall be a resurrection of the dead.

In discoursing of this subject, I shall—

I. Show the certainty of the resurrection.

II. I shall inquire into the nature of it.

III. And, Lastly, make some practical improvement of the whole.
 

I. In showing the CERTAINTY of the resurrection, I shall evince, 1. That God can raise the dead. 2. That he will do it; which are the two grounds or topics laid down by Christ himself, when disputing with the Sadducees, Matthew 22:29, "Jesus answered and said unto them, you do err, not knowing the Scriptures nor the power of God."

1. Seeing God is almighty, surely he can raise the dead. We have instances of this powerful work of God, both in the Old and New Testament. The son of the widow in Sarepta was raised from the dead, 1 Kings 17:22; the Shunammite's son, 2 Kings 4:35; and the man "cast into the sepulcher of Elisha," chapter 13:21. In which we may observe a gradation, the second of these miraculous events being more illustrious than the first, and the third than the second. The first of these persons was raised when he was but newly dead; the prophet Elijah, who raised him being present at his decease. The second, when he had lain dead a considerable time; namely, while his mother traveled from Shunem, to mount Carmel, reckoned about the distance of sixteen miles, and returned from thence to her house, with Elisha, who raised him. The last, not until they were burying him, and the corpse was cast into the prophet's grave. In like manner, in the New Testament, Jairus's daughter, Mark 5:41, and Dorcas, Acts 9:40, were both raised to life, when lately dead; the widow's son in Nain, when they were carrying him out to bury him, Luke 12:11-15; and Lazarus, when putrid in the grave, John 11:39, 44.

Can men make curious glasses out of ashes, reduce flowers into ashes, and raise them again out of these ashes, restoring them to their former beauty? And cannot the great Creator, who made all things of nothing, raise man's body, after it is reduced into the dust? If it be objected, "How can men's bodies be raised up again, after they are reduced to dust, and the ashes of many generations are mingled together?" Scripture and reason furnish the answer, "With men it is impossible, but not with God." It is absurd for men to deny that God can do a thing, because they see not how it may be done. How small a portion do we know of his ways! How absolutely incapable are we of conceiving distinctly of the extent of almighty power, and much more of comprehending its actings, and method of procedure! I question not, but many illiterate men are as great unbelievers as to many chemical experiments, as some learned men are to the doctrine of the resurrection—and as these last are ready to deride the former, so, "the Lord will have them in derision."

What a mystery was it to the Indians, that the Europeans could, by a piece of paper, converse together at the distance of some hundreds of miles! How much were they astonished to see them, with their guns, produce as it were thunder and lightning in a moment, and at pleasure kill men afar off! Shall some men do such things as are wonders in the eyes of others because they cannot comprehend them, and shall men confine the infinite power of God within the narrow boundaries of their own shallow capacities, in a matter no ways contrary to reason! An inferior nature has but a very imperfect conception of the power of a superior. Brutes do not conceive of the actings of reason in men; and men have but imperfect notions of the power of angels—how low and inadequate a conception, then, must a finite nature have of the power of that which is infinite! Though we cannot conceive how God acts, yet we ought to believe he can do above what we can think or conceive.

Therefore, let the bodies of men be laid in the grave; let them rot there, and be reduced into the most minute particles—or let them be burnt, and the ashes cast into rivers, or thrown up into the air, to be scattered by the wind—let the dust of a thousand generations be mingled, and the steams of the dead bodies wander to and fro in the air—let birds or wild beasts eat the bodies, or the fish of the sea devour them, so that the parts of human bodies, thus destroyed, pass into substantial parts of birds, beasts or fish; or, what is more that that, let man-eaters, who themselves must die and rise again, devour human bodies, and let others devour them again, and then let our modern Sadducees propose the questions in these cases, as the ancient Sadducees did in the case of the woman who had been married to seven husbands successively, Matthew 22:28. We answer, as our blessed Lord and Savior did, verse 29, "You do err, not knowing the Scriptures, nor the power of God." We believe God to be omniscient and omnipotent; infinite in knowledge and in power—and hence, agreeably to the dictates of reason, we conclude the possibility of the resurrection, even in the cases supposed.

Material things may change their forms and shapes, may be reduced to the principles of which they are formed—but they are not annihilated, or reduced to nothing; nor can they be so, by any created power. God is omniscient, his understanding is infinite; therefore he knows all things; what they were at any time, what they are, and where they are to be found. Though the countryman, who comes into the apothecary's shop, cannot find out the drug he wants; yet the apothecary himself knows what he has in his shop, whence it came, and where it is to be found. And, in a mixture of many different seeds, the expert gardener can distinguish between each of them. Why then may not Omniscience distinguish between dust and dust? Can he, who knows all things to perfection, be liable to any mistake about his own creatures? Whoever believes an infinite understanding, must needs own, that no mass of dust is so jumbled together, but God perfectly comprehends, and infallibly knows, how the most minute particle, and every one of them is to be matched.
 

II. I shall inquire into the NATURE of the resurrection, showing,

1. Who shall be raised.

2. What shall be raised.

3. How the dead shall be raised.

1. WHO shall be raised? Our text tells us who they are; namely "all that are in the graves," that is, all mankind who are dead. As for those people who are found alive at the second coming of Christ, they shall not die, and soon after be raised again; but such a change shall suddenly pass upon them as shall be to them instead of dying and rising again; so that their bodies shall become like lo those bodies which are raised out of their graves, 1 Corinthians 15:51, 52, "We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye." Hence those who are to be judged at the great day, are distinguished into living and dead, Acts 10:42. All the dead shall arise, whether godly or wicked, just or unjust, Acts 24:15, old or young; the whole race of mankind, even those who never saw the sun, but died in their mother's womb—Rev. 20:12, "And I saw the dead, small and great, stand before God." The sea and earth shall give up their dead without reserve, none shall be kept back.

2. WHAT shall be raised? The bodies of mankind. A man is said to die, when the soul is separated from the body, "and returns onto God who gave it," Ecclesiastes 12:7. But it is the body only which is laid in the grave, and can be properly said to be raised—therefore the resurrection, strictly speaking, applies to the body only. Moreover, it is the same body that dies, which shall rise again. At the resurrection, men shall not appear with other bodies, as to substance, than those which they now have, and which are laid down in the grave; but with the self-same bodies, endowed with other qualities. The very notion of a resurrection implies this, since nothing can be said to rise again, but that which falls.

3. HOW shall the dead be raised? The same Jesus, who was crucified within the gates of Jeremiahusalem, shall, at the last day, to the conviction of all, be declared both Lord and Christ—appearing as Judge of the world, attended with his mighty angels, 2 Thessalonians 1:7, "He shall descend from Heaven with a shout, with the voice of the archangel, and with the trumpet of God," 1 Thessalonians 4:16, "The trumpet shall sound, and the dead shall be raised, and those who are alive, changed," 1 Corinthians 25:52. "Whether this shout, voice, and trumpet, denote some audible voice, or only the workings of Divine power, for the raising of the dead, and other dreadful purposes of that day, though the former seems probable, I will not positively determine. There is no question but this coming of the Judge of the world will be in greater majesty and terror than we can conceive—yet that dreadful grandeur, majesty, and state, which was displayed at the giving of the law, namely, thunders heard, lightnings, and a thick cloud upon the mount seen, the Lord descending in fire, the whole mount quaking greatly, and the voice of the trumpet waxing louder and louder, Exodus. 19:16-19, may help us to form a becoming thought of it. However, the sound of this trumpet shall be heard all the world over; it shall reach to the depths of the sea, and of the earth. At this loud alarm, bones shall come together, bone to his bone—the scattered dust of all the dead shall be gathered together, dust to his dust; "neither shall one thrust another, they shall walk every one in his path;" and, meeting together again, shall make up that very same body which crumbled into dust in the grave. At the same alarming voice shall every soul come again into its own body, never more to be separated. The dead can stay no longer in their graves, but must bid an eternal farewell to their long homes—they hear His voice, and must come forth, and receive their final sentence.

Now as there is a great difference between the godly and the wicked, in their life, and in their death; so will there be also in their resurrection.

The godly shall be raised out of their graves, by virtue of the Spirit of Christ, the blessed bond of their union with him, Romans 8:11, "He who raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwells in yon." Jesus Christ arose from the dead, as the "first-fruits of those who slept," 1 Corinthians 4: 20, So those who are Christ's shall follow at his coming, verse 23. The mystical head having got above the waters of death, he cannot but bring forth the members after him, in due time.

They shall come forth with inexpressible joy; for then shall that passage of Scripture, which, in its immediate scope, respected the Babylonish captivity, be fully accomplished in its moat extensive meaning, Isaiahiah 26:19, "Awake and sing, you that dwell in the dust." As a bride adorned for her husband, goes forth of her bedchamber unto the marriage—so shall the saints go forth of their graves, unto the marriage of the Lamb. Joseph had a joyful coming out from the prison, Daniel from the lion's den, and Jonah from the whale's belly—yet these are but faint representations of the saint's coming forth from the grave, at the resurrection. Then shall they sing the song of Moses and of the Lamb, in highest strains; death being quite swallowed up in victory. They had, while in this life, sometimes sung, by faith the triumphant song over death and the grave, "O death, where is your sting? O grave where is your victory?" But then they sing the same, from sight and sense; the black band of doubts and fears, which frequently disturbed them, and disturbed their minds, is forever dispersed and driven away.

May we not suppose the soul and body of every saint, as in mutual embraces, to rejoice in each other, and triumph in their happy meeting again; and the BODY to address the soul thus, "O my soul, have we got together again, after so long a separation! are you come back to your old habitation, never more to remove! O joyful meeting! how unlike is our present state to what our case was, when a separation was made between us at death! Now is our mourning turned into joy; the light and gladness sown before, are now sprung up; and there is a perpetual spring in Immanuel's land. Blessed be the day in which I was united to you; whose chief care was to get Christ in us the hope of glory, and to make me a temple for his Holy Spirit. O blessed soul, which in the time of our pilgrimage, kept your eye to the land then afar off, but now near at hand! you took me into secret places, and there made me to bow these knees before the Lord, that I might bear a part in our humiliation before him—and now is the time that I am lifted up. You did employ this tongue in confessions, petitions, and thanksgivings, which henceforth shall be employed in praising for evermore. You made these sometimes weeping eyes, sow that seed of tears, which is now sprung up in joy that shall never end. I was happily beat down by you, and kept in subjection, while others pampered their flesh, and made their bellies their gods, to their own destruction—but now I gloriously arise, to take my place in the mansions of glory, while they are dragged out of their graves to be cast into fiery flames. Now, my soul, you shall complain no more of a sick and pained body; you shall be no more clogged with weak and weary flesh; I shall now keep pace with you in the praises of our God for evermore."

And may not the SOUL say—"O happy day in which I return to dwell in that blessed body, which was, and is, and will be forever, a member of Christ, a temple of the Holy Spirit! Now I shall be eternally knit to you—the silver cord shall never be loosed more—death shall never make another separation between us. Arise then, my body, and come away! And let these eyes, which were used to weep over my sins, behold with joy the face of our glorious Redeemer; lo! this is our God, and we have waited for him. Let these ears, which were used to hear the word of life in the temple below, come and hear the hallelujahs in the temple above. Let these feet, that carried me to the congregation of saints on earth, take their place among those in Heaven. And let this tongue, which confessed Christ before men, and used to be still dropping something to his commendation, join the choir of the upper house, in his praises for evermore. You shall fast no more, but keep an everlasting feast; you shall weep no more, neither shall your countenance be overclouded; but you shall shine forever, as a star in the skies. We took part together in the fight; come, let us go together to receive and wear the crown."

But on the other hand, the WICKED shall be raised by the power of Christ, as a just Judge, who is to render vengeance to his enemies. The same divine power which shut up their souls in Hell, and kept their bodies in the grave, as in a prison, shall bring them forth, that soul and body together may receive the dreadful sentence of eternal damnation, and be shut up together in the prison of Hell.

They shall come forth from their graves with unspeakable horror and consternation. They shall be dragged forth, as so many malefactors ant of a dungeon, to be led to execution crying to the mountains and to the rocks to fall on them, and hide them from the face of the Lamb. Fearful was the cry in Egypt, that night on which the destroying angel went through, and slew their first-born. Dreadful were the shouts, at the earth opening her mouth, and swallowing up Dathan and Abiram, and all that appertained to them. What hideous crying then must there be, when at the sound of the last trumpet, the earth and sea shall open their mouths, and cast forth all the wicked world, delivering them up to the dreadful Judge! How will they cry, roar, and tear themselves! How will the jovial companions weep and howl, and curse one another! How will the earth be filled with their doleful shrieks and lamentations, while they are pulled out like sheep for the slaughter!

They who, while they lived in this world, were profane, debauchees, covetous worldlings, or formal hypocrites, shall then, in anguish of mind, wring their hands, beat their breasts, and bitterly lament their case, roaring forth their complaints, and calling themselves beasts, fools, and madmen, for having acted so mad a part in this life, in not believing what they then heard. They were driven away in their wickedness at death—and now all their sins rise with them; and, like so many serpents, twist themselves about their wretched souls, and bodies too, which have a frightful meeting, after a long separation.

Then we may suppose the miserable BODY thus to accost the soul—"Have you again found me, O mine enemy, my worst enemy, savage soul, more cruel than a thousand tigers. Cursed be the day that ever we met. O that I had remained a lifeless lump, rotted in the womb of my mother, and had never received sense, life, and motion! O that I had rather been the body of a toad, or serpent, than your body; for then had I lain still, and had not seen this terrible day. If I was to be necessarily yours, O that I had been your donkey, or one of your dogs, rather than your body; for then would you have taken more true care of me than you did! O cruel kindness! have you thus hugged me to death, thus nourished me to the slaughter? Is this the effect of your tenderness for me? Is this what I am to reap of your pains and concern about me? What do riches and pleasures avail now, when this fearful reckoning is come! of which you had fair warning? O cruel grave! why did you not close your mouth upon me forever? Why did you not hold fast your prisoner? Why have you shaken me out, while I lay still and was at rest? Cursed soul, wherefore did you not abide in your place, wrapped up in flames of fire? Wherefore are you come back, to take me also down to the bars of the pit? You made me an instrument of unrighteousness; and now I must be thrown into the fire. This tongue was by you employed in mocking at religion, cursing, swearing, lying, backbiting, and boasting; and withheld from glorifying God—and now it must not have so much as a drop of water to cool it in the flames! You withdrew mine ears from hearing the sermons which gave warning of this day. You found ways and means to stop them from attending to seasonable exhortations, admonitions, and reproofs. But why did you not stop them from hearing the sound of this dreadful trumpet? Why do you not rove and fly away on the wings of imagination, thereby, as it were, transporting me during these frightful transactions; as you were used to do, when I was set down at sermons, communions, prayers, and godly conferences; that I might now have as little sense of the one, as I formerly had of the other? But ah! I must burn forever, for your love to your lusts, your profanity, your sensuality, your unbelief, and hypocrisy."

But may not the SOUL answer—"Wretched and vile carcass! I am now driven back into you. O that you had lain forever in your grave! Had I not torment enough before? Must I be knit to you again, that, being joined together as two dry sticks for the fire, the wrath of God may burn us up? It was by caring for you, that I lost myself. It was your appetites, and the gratifying of your senses, which ruined me. How often was I ensnared by your ears! how often betrayed by your eyes! It was to spare you, that I neglected opportunities of making peace with God, loitered away Sabbaths, lived in the neglect of prayer; went to the house of mirth, rather than to the house of mourning; and that I chose to deny Christ, and forsake his cause and interest in the world; and so am fallen a sacrifice to your cursed ease. When at any time my conscience began to awake, and I was setting myself to think of my sins, and the misery which I have felt since we parted, and now feel, it was you that diverted me from these thoughts, and drew me off to make provision for you. O wretched flesh! by your silken cords of fleshly lusts, I was drawn to destruction, in defiance of my light and conscience—but now they are turned into iron chains, with which I am to be held under wrath for evermore. Ah wretched profits! ah cursed pleasures! for which I must lie forever in utter darkness!"

But no complaints will then avail. O that men were wise, that they understood this, that they would consider their latter end!

As to the qualities with which the bodies of the SAINTS shall be endowed at the resurrection, the apostle tells us, they shall be raised incorruptible, glorious, powerful, and spiritual, 1 Corinthians 15:42-44, "It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body."

1. The bodies of the saints shall be raised INCORRUPTIBLE. They are now, as the bodies of others, a mass of corruption, full of the seeds of diseases and death; and, when dead, become so offensive, even to their dearest friends, that they must be buried out of their sight, and cast into the grave, where they are to rot, and be consumed—yes, loathsome sores and diseases make some of them very unsightly, even while alive. But, at the resurrection, they leave all the seeds of corruption behind them in the grave; and rise incorruptible, incapable of the least indisposition, sickness, or sore, and much more, of dying. External violences and inward causes of pain, shall forever cease—they shall feel it no more—yes, they shall have an everlasting youth and vigor, being no more subject to the decays which age produced in this life.

2. They shall be GLORIOUS bodies; not only beautiful, lovely, and well-proportioned, but full of splendor and brightness. The most beautiful face, and best proportioned body, that now appears in the world, is not to be named in comparison with the body of the lowest saint at the resurrection; for "then shall the righteous shine forth as the sun," Matthew 13:43. If there was a dazzling glory on Moses' face, when he came down from the mount; and if Stephen's face was "as it had been the face of an angel," when he stood before the council; how much more shall the faces of the saints be beautiful and glorious, full of sweet agreeable majesty, when they have put off all corruption, and shine as the sun! But observe, this beauty of the saints is not restricted to their faces, but diffuses itself through their whole bodies—for the whole body is raised in glory, and shall be fashioned like unto their Lord and Savior's glorious body, in whose transfiguration, not only did his face shine as the sun, but his clothing also was white as the light, Matthew 17: 2. Whatever defects or deformities the bodies of the saints had when laid in the grave, occasioned by accidents in life, or arising from secret causes in their formation in the womb, they shall rise out of the grave free of all these.

But suppose the marks of the Lord Jesus, the scars or prints of the wounds and bruises which some of the saints received while on earth, for his sake, should remain in their bodies after the resurrection; the same as the print of the nails remained in the Lord Jesus' body after his resurrection—these marks will rather be badges of distinction, and add to their glory, than detract from their beauty. But however that be, surely Isaiahac's eyes shall not then be dim, nor will Jacob halt—Leah shall not be tender-eyed, nor Mephibosheth lame of his legs. For as the goldsmith melts down the old crazy vessel, and casts it over again in a new mold, bringing it forth with a new luster; so shall the vile body, which lay dissolved in the grave, come forth at the resurrection, in perfect beauty and lovely proportion.

3. They shall be POWERFUL and strong bodies. The strongest men on earth, being frail and mortal, may justly be reckoned weak and feeble; for their strength, however great, is quickly worn out and consumed. Many of the saints now have weaker bodies than others; but "the feeble among them," to allude to Zechariah 12:8, at that day shall be "as David, and the house of David shall be as God." A grave divine says, that one shall be stronger at the resurrection than a hundred, yes, than thousands are now. Certainly great, and vastly great, must the strength of glorified bodies be; for they shall bear up under an exceeding and eternal weight of glory. The mortal body is not at all adapted to such a state. Do transports of joy occasion death, as well as excessive grief, and can it bear up under a weight of glory? Can it exist in union with a soul filled with Heaven's rapture? Surely not. The mortal body would sink under that load, and such fullness of joy would make the earthen pitcher to fly all in pieces.

The Scripture has plainly told us, "That flesh and blood," namely, in their present frail state, though it were the flesh and blood of a giant, "cannot inherit the kingdom of God," 1 Corinthians 15:50. How strong must the bodily eyes be, which, to the soul's eternal comfort, shall behold the dazzling glory and splendor of the New Jeremiahusalem; and steadfastly look at the transcendent glory and brightness of the man Christ, the Lamb, who is the light of that city, the inhabitants whereof shall shine as the sun! The Lord of Heaven does now in mercy "hold back the face of his throne, and spreads his clouds upon it;" that mortals may not be confounded with the rays of glory which shine forth from it, Job 26:9. But then the veil shall be removed, and they made able to behold it, to their unspeakable joy. How strong must their bodies be, who shall not rest night nor day, but be, without intermission, forever employed in the heavenly temple, to sing and proclaim the praises of God without weariness, which is a weakness incident to the frail mortal, but not to the glorified body!

4. They shall be SPIRITUAL bodies. Not that they shall be changed into spirits, but they shall be spiritual as to their spirit-like qualities and endowments. The body shall be absolutely subservient to the soul, subject to it, and influenced by it, and therefore no more a clog to its activity, nor the animal appetites a snare to it. There will be no need to beat it down, nor to drag it to the service of God. The soul, in this life is so much influenced by the body, that, in Scripture style, it is said to be carnal; but then the body shall be spiritual, readily serving the soul in the business of Heaven, and in that only, as if it had no more relation to earth than a spirit. It will have no further need of the now necessary supports of life, namely, food, and clothing, and the like. "They shall hunger no more, neither thirst any more," Rev. 7:16. "For in the resurrection, they neither marry, nor are given in marriage, but are as the angels of God in Heaven." Then shall the saints be strong without meat or drink, warm without clothes, ever in perfect health without medicine, and ever fresh and vigorous, though they shall never sleep, but serve him night and day in his temple, Rev. 7:15. They will need none of these things, any more than spirits do. They will be nimble and active as spirits, and of a most refined constitution. The body, that is now lumpish and heavy, shall then be most sprightly. No such thing as melancholy shall be found to make the heart heavy, and the spirits flag and sink. I shall not further dip into this matter—the day will declare it.

As to the qualities of the bodies of the WICKED at the resurrection, I find the Scripture speaks but little of them. Whatever they may need, they shall not get a drop of water to cool their tongues, Luke 16:24, 25. Whatever may be said of their weakness, it is certain they will be continued forever in life, that they may be ever dying; they shall bear up, however unwillingly under the load of God's wrath, and shall not faint away under it. "The smoke of their torment ascends up forever and ever. And they have no rest day nor night." Surely they shall not partake of the glory and beauty of the saints. All their glory dies with them, and shall never rise again. Daniel tells us, they shall awake to shame and everlasting contempt, chapter 12:2. Shame follows sin, as the shadow follows the body.

But the wicked in this world walk in the dark, and often under a disguise—nevertheless, when the Judge comes in flaming fire at the last day, they will be brought to the light; their mask will be taken off, and the shame of their nakedness will clearly appear to themselves and others, and fill their faces with confusion. Their shame will be too deep for blushes—all faces shall gather blackness at that day, when they shall go forth from their graves, as malefactors out of their prisons to execution—for their resurrection is the resurrection of damnation. The greatest beauties, who now pride themselves in their loveliness of body, not regarding their deformed souls, will then appear with a ghastly countenance, a grim and death-like visage. Their looks will be frightful, and they will be horrible spectacles, coming forth from their graves, like infernal furies out of the pit.

They shall rise also to everlasting contempt. They shall then be the most contemptible creatures, filled with contempt from God, as vessels of dishonor, whatever honorable employments they had in this world; and filled also with contempt from men. They will be most despicable in the eyes of the saints; even of those saints who gave them honor here, either for their high station, the gifts of God in them, or because they were of the same human nature with themselves. But then their bodies shall be as so many loathsome carcasses, which they shall go forth and look upon with abhorrence; yes, "They shall be an abhorring unto all flesh," Isaiahiah 66:24. The word here rendered "an abhorring," is the same which in the other text is rendered "contempt," and Isaiahiah and Daniel point at one and the same thing, namely, the loathsomeness of the wicked at the resurrection. They will be loathsome in the eyes of one another. The unclean wretches were never so lovely to each other, and then they will be loathsome; dear companions in sin will then abhor each other; and the great and honorable men who were wicked, shall be no more regarded by their wicked subjects, their servants, their slaves, than the mire in the streets.
 

Use I. Of COMFORT to the people of God. The doctrine of the resurrection is a spring of consolation and joy unto you. Think on it, O believers, when you are in the house of mourning, for the loss of your godly relations or friends, "that you sorrow not, even as others which have no hope;" for you will meet again, 1 Thessalonians 4:13, 14. They are but laid down to rest in their beds for a little while, Isaiahiah 57:2; but in the morning of the resurrection they will awake again, and come forth out of their graves. The vessel of honor was but coarse, it had much alloy of base metal in it; it was too weak, too dim and inglorious, for the upper house, whatever luster it had in the lower one. It was cracked, it was polluted; and therefore it must be melted down, to be refined and fashioned more gloriously. Do but wait a while, and yon shall see it come forth out of the furnace of earth, vying with the stars in brightness; no, as the sun when he goes forth in his might. Have you laid your infant children in the grave? You will see them again. Your God calls himself "the God of your seed;" which, according to our Savior's exposition, secures the glorious resurrection of the body. Therefore, let the covenant you embraced for yourselves and your babes now in the dust, comfort your heart, in the joyful expectation, that by virtue thereof, they shall be raised up in glory—and that as being no more infants of days, but brought to a full and perfect stature, as generally supposed.

Be not discouraged by reason of a weak and sickly body—there is a day coming, when you shall be entirely whole. At the resurrection, Timothy shall be no more liable to his often infirmities; his body, that was weak and sickly, even in youth, shall be raised in power. Lazarus shall healthy and sound, his body being raised incorruptible. Although perhaps, your weakness will not allow you now to go one furlong to meet the Lord in public ordinances, yet the day comes, when your body shall be no more a clog to you, but you shall "meet the Lord in the air," 1 Thessalonians 4:17. It will be with the saints coming up from the grave, as with the Israelites when they came out of Egypt—"There was not one feeble person among their tribes."

Have you an unlovely or deformed body? There is a glory within, which will then set all right without, according to all the desire of your heart. It shall rise a glorious, beautiful, handsome, and well-proportioned body. It's unloveliness or deformities may go with it to the grave, but they shall not come back with it. O that those, who are now so desirous to be beautiful and handsome, would not be too hasty to effect it with their foolish and sinful arts, but wait and study the heavenly are of beautifying the body, by endeavoring now to become all glorious within, with the graces of God's Spirit! This would at length make them admirable and everlasting beauties. You must indeed, O believer, grapple with death, and shall get the first fall—but you shall rise again, and come off victorious at last. You must go down to the grave; but, though it be your long home, it will not be your everlasting home. You will not hear the voice of your friends there; but you shall hear the voice of Christ there. You may be carried there with mourning, but you shall come up from it rejoicing. Your friends, indeed, will leave you there, but your God will not. What God said to Jacob, concerning his going down to Egypt, Genesis 46:3, 4, he says to you, on your going down to the grave, "Fear not to go down—I will go down with you—and I will also surely bring you up again." O solid comfort! O glorious hopes! "Therefore comfort" yourselves, and "one another with these words," 1 Thessalonians 4:18.
 

Use 2. Of TERROR to all unregenerate men. You who are yet in your natural state, look at this view of the eternal state; and consider what will be your part in it, if you be not in time brought into a state of grace. Think, O sinner, on that day when the trumpet shall sound, at the voice of which the bars of the pit shall be broken asunder, the doors of the grave shall fly open, the devouring depths of the sea shall throw up their dead, the earth cast forth hers; and death everywhere, in the excess of astonishment, shall let go its prisoners; and your wretched soul and body shall be re-united, to be summoned before the tribunal of God. Then, if you had a thousand worlds at your disposal, you would gladly give them all away, on condition that you might lie still in your grave, with the hundredth part of that ease, with which you have sometimes lain at home on the Lord's day; or, if that cannot be obtained, that you might be but a spectator of the transactions of that day; as you have been at some solemn occasions, and rich gospel feasts; or, if even that is not to be purchased, that a mountain or a rock might fall on you, and cover you from the face of the Lamb.

Ah! how are men infatuated, thus to trifle away their precious time of life, in almost as little concern about death, as if they were like the beasts that perish! Some will be telling where their corpse must be laid; while yet they have not seriously considered, whether their graves shall be their beds, where they shall awake with joy, in the morning of the resurrection; or their prisons, out of which they shall be brought to receive the fearful sentence. Remember, now is your seed-time; and as yon sow, so shall yon reap. God's seed-time begins at death; and at the resurrection, the bodies of the wicked, that were sown "full of sins, that lie down with them in the dust," Job 20:11, shall spring up again—sinful, wretched, and vile.

Your bodies, which are now instruments of sin, the Lord will lay aside for fire, at death, and bring them forth for the fire, at the resurrection. That body, which is now employed in God's service, but is abused by impurity and lasciviousness, will then be brought forth in all its vileness, thenceforth to lodge with unclean spirits. The body of the drunkard shall then stagger, by reason of the wine of the wrath of God poured out to him, and poured into him, without mixture. Those who now please themselves in their reveling, will reel to and fro and another rate, when, instead of their songs and music, they shall hoar the sound of the last trumpet. Many weary their bodies for worldly gain, who will be loath to distress them for the benefit of their souls; by labor, unreasonably hard, they will quite unfit them for the service of God; and, when they have done, will reckon it a very good reason for shifting duty, that they are already tired out with other business; but that day comes, when they will be made to abide a yet greater distress. Many will go several miles for food and clothing, who will not go half the way for the good of their immortal souls; many will be sickly and unable on the Lord's day, who will be tolerably well all the rest of the week.

But when that trumpet sounds, the dead shall find their feet, and none shall be missing in that congregation. When the bodies of the saints shine as the sun; frightful will the looks of their persecutors be. Fearful will their condition be, who shut up the saints in nasty prisons, stigmatized, burnt them to ashes, hanged them, and stuck up their heads and hands in public places, to frighten others from the way of righteousness, which they suffered for. Many faces, now fair, will then gather blackness. They shall be no more admired and caressed for that beauty, which has a worm at the root, that will cause it to issue in loathsomeness and deformity. Ah! what is that beauty, under which there lurks a monstrous, deformed, and graceless heart? What, but a sorry paint, a slight varnish; which will leave the body so much the more ugly, before that flaming fire, in which the Judge shall be "revealed from Heaven, taking vengeance on them that know not God, and that obey not the gospel?" 2 Thessalonians 1:7, 8. They shall be stripped of all their ornaments, and not have a rag to cover their nakedness—their carcasses shall be an abhorrence to all flesh, and serve as a foil to set off the beauty and glory of the righteous, and make it appear the brighter.

Now is the time to secure, for yourselves, a part in the resurrection of the just—which if you would do, unite with Jesus Christ by faith, rising spiritually from sin, and glorifying God with your bodies. He is the "resurrection and the life," John 11:25. If your bodies be members of Christ, temples of the Holy Spirit, they shall certainly arise in glory. Get into this ark now, and you shall come forth with joy into the new world. Rise from your sins; cast away these grave-clothes, putting off your former lusts. How can anyone imagine, that those who continue dead while they live, shall come forth, at the last day, unto the resurrection of life? But that will be the privilege of all those who, having first consecrated their souls and bodies to the Lord by faith, do glorify him with their bodies, as well as their souls; living and acting to him, and for him, yes, and suffering for him too, when he calls them to it.

 

Part 4. The General JUDGMENT

"When the Son of Man comes in His glory, and all the angels with Him, He will sit on His throne in heavenly glory. All the nations will be gathered before Him, and He will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on His right and the goats on His left. 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.'" Matthew 25:31-34

"Then He will say to those on His left, 'Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels.' Then they will go away to eternal punishment, but the righteous to eternal life." Matthew 25:41, 46

The dead being raised, and those found alive at the coming of the Judge changed, then follows the general judgment, plainly and solemnly described in this portion of Scripture; in which we shall take notice of the following particulars:

1. The coming of the Judge. "When the Son of Man comes in His glory," etc. The Judge is Jesus Christ, by whose almighty power, the dead will be raised. He is also called the King, verse 34, the judging of the world being an act of the royal Mediator's kingly office. He will come in glory; glorious in His own person, and having a glorious retinue, even all the holy angels with Him, to minister unto Him at this great solemnity.

2. The mounting the tribunal. He is a King, and therefore it is a throne, a glorious throne, "He will sit on His throne in heavenly glory," verse 31.

3. The appearance of the parties. These are--all nations; all and every one, small and great, of whatever nation, who ever were, are, or shall be on the face of the earth. All shall be gathered before Him, summoned before His tribunal.

4. The separating of them. He shall separate the elect sheep and reprobate goats, setting each group by themselves. The godly He will set on His right hand, as the most honorable place; the wicked on the left, verse 33.

5. The sentencing of the parties, and that according to their works; the righteous being absolved, and the wicked condemned, verse 34-41.

6. The execution of both sentences, in the driving away of the wicked into Hell, and carrying the godly to Heaven, verse 46.

Doctrine. There shall be a general judgment. This doctrine, I shall,

I. Confirm.

II. Explain.

III. Apply.
 

I. The CONFIRMATION of this great truth—that there shall be a general judgment.

1. It is evident from plain Scripture testimonies. The world has in all ages been told of it. Enoch, before the flood, taught it in his prophecy, related in Jude, verse 14, 15, "Behold the Lord comes with ten thousand of his saints, to execute judgment upon all," etc. Daniel describes it, chapter 7:9, 10, "I watched as thrones were put in place and the Ancient One sat down to judge. His clothing was as white as snow, his hair like whitest wool. He sat on a fiery throne with wheels of blazing fire, and a river of fire flowed from his presence. Millions of angels ministered to him, and a hundred million stood to attend him. Then the court began its session, and the books were opened." The apostle is very express, Acts 17:31, "He has appointed a day, in the which he will judge the world in righteousness, by that man whom he has ordained." See Matthew 16:27; 2 Corinthians 5:10; 2 Thessalonians 1:7-10; Rev. 20:11-15. God not only said it, but he has sworn it, Romans 14:10, 11, "We must all stand before the judgment seat of Christ. For it is written, as I live, says the Lord, every knee shall bow to me, and every tongue confess to God." So that the truth of God is most solemnly pledged for it.

2. The perfect justice and goodness of God, the sovereign ruler of the world, necessarily require it, inasmuch as they require its being well with the righteous, and ill with the wicked. Yet we often see wickedness exalted, while truth and righteousness fall in the streets; piety oppressed, while profanity and irreligion triumph. This is so very common, that everyone who sincerely embraces the way of holiness, must and does lay his account with the loss of all he has, which the world can take away from him, Luke 14:26, "If any man comes to me, and hates not his father, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple." But it is inconsistent with the justice and goodness of God, that the affairs of men should always continue in the state which they appear in, from one generation to another; and that every man should not be rewarded according to his works: and since that is not done in this life, there must be a judgment to come; "God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from Heaven in blazing fire with his powerful angels." 2 Thessalonians 1:6, 7. There will be a day in which the tables will be turned; and the wicked shall be called to an account for all their sins, and suffer the due punishment of them; and the pious shall be prosperous: for, as the apostle argues for the happy resurrection of the saints, "If in this life only we have hope in Christ, we are of all men most miserable," 1 Corinthians 15:19.

It is true, God sometimes punishes the wicked in this life: that men may know, "He is a God who judges in the earth;" but yet much wickedness remains unpunished and undiscovered, to be a pledge of the judgment to come. If none of the wicked were punished here, they would conclude that God had utterly forsaken the earth; if all of them were punished in this life, men would be apt to think there were no after reckoning. Therefore, in the wisdom of God some are punished now, and some not. Sometimes the Lord smites sinners, in the very act of sin; to show unto the world, that he is witness to all their wickedness, and will call them to an account for it. Sometimes he delays long before he strikes, that he may discover to the world that he forgets not men's ill deeds, though he does not immediately punish them. Besides all this, the sins of many outlive them; and the impure fountain opened by them, runs long after they are dead and gone. As in the case of Jeremiahoboam, the first king of the ten tribes, whose sin ran all along unto the end of that unhappy kingdom, 2 Kings 17:22, 23, "The children of Israel walked in all the sins of Jeremiahoboam, which he did; they departed not from them; until the Lord removed Israel out of his sight."

3. The resurrection of Christ is a certain proof, that there shall be a day of judgment. This argument Paul uses to convince the Athenians, that Jesus Christ will be the Judge of the world: "Whereof," says he, "he has given assurance to all men, in that he has raised him from the dead," Acts 17:38. The Judge is already named, his patent written and sealed, yes, and read before all men, in his rising again from the dead. Hereby God has given assurance of it: by raising Christ from the dead, he has exhibited his credentials as Judge of the world. When, in the days of his humiliation, he was cited before a tribunal, arraigned, accused, and condemned by men; he plainly told them of this judgment, and that he himself would be the Judge, Matthew 26:64, "Hereafter shall you see the Son of man sitting on the right hand of power, and coming in the clouds of Heaven." And now that he is raised from the dead, though condemned as a blasphemer on this very head, is it not an undeniable proof, from Heaven, of the truth of what he asserted? Moreover, this was one of the great ends of Christ's death and resurrection: "For to this end Christ both died, and rose, and revived, that he might be the Lord," that is, "the Lord Judge," as is evident from the context, "both of the dead and of the living," Romans 14:9.

4. Every man bears about with him a witness to this within his own bosom, Romans 2:15, "Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another." There is a tribunal erected within every man, where conscience is accuser, witness, and judge, binding over the sinner to the judgment of God. This fills the most profligate wretches with horror, and inwardly stings them, upon the commission of some atrocious crime; in effect summoning them to answer for it, before the Judge of the living and dead. And thus it does, even when the crime is secret, and hidden from the eyes of the world. It reaches those, whom the laws of men cannot reach, because of their power or craftiness. Men have fled from the judgment of their fellow-creatures; yet go where they will, conscience as the supreme Judge's officer, still keeps hold of them, reserving them in its chains, to the judgment of the great day. And whether they escape punishment from men, or fall by the hand of public justice, when they perceive death's approach, they hear from within, of this after reckoning; being constrained to hearken thereto, in these the most serious minutes of their lives.

If there are some, in whom nothing of this does appear, we have no more ground thence to conclude against it, than we have to conclude, that because some men do not groan, therefore they have no pain; or that dying is a mere jest, because there have been some who seemed to make little else of it. A good face may be put upon an bad conscience; the more hopeless men's case is, they reckon it more their interest to make no reflections on their state and case. But everyone, who will consult himself seriously, will find in himself the witness to the judgment to come. Even the heathens had a notion of it, though mixed with fictions of their own. Hence, though some of the Athenians, "when they heard of the resurrection of the dead, mocked," yet there is no account of their mocking, when they heard of the general judgment, Acts 17:31, 32.
 

II. The EXPLANATION of this great truth—that there shall be a general judgment. For explanation, the following particulars may serve to give some view of the transactions of that great day.

1. God shall judge the world by Jesus Christ. "He will judge the world in righteousness by that man whom he has ordained," Acts 17:31. The psalmist tells us, that God is judge himself, Psalm 50:6. The holy blessed Trinity – Father, Son, and Holy Spirit – is Judge, in respect to judicial authority, dominion, and power: but the Son incarnate is the Judge, in respect of dispensation, and special exercise of that power. The judgment shall be exercised or performed by him as the royal Mediator; for he has delegated power of judgment from the Father, as his servant, "his King," whom he has "set upon his holy hill of Zion," Psalm 2:6, and to whom he "has committed all judgment," John 5:22. This is a part of the Mediator's exaltation, given him in consequence of his voluntary humiliation, Philippians 2:8-10, "He humbled himself, and became obedient unto death, even the death of the cross. Therefore God also has highly exalted him, and gave him a name which is above every name," that is, power and authority over all, namely, "That at the name of Jesus every knee shall bow." This is explained by the apostle himself, of "standing before the judgment-seat of Christ," Romans 14:10, 11. So he who was judged and condemned of men, shall be the Judge of men and angels.

2. Jesus Christ the Judge, descending from Heaven into the air. 1 Thessalonians 4:16, 17, "He shall come in the clouds of Heaven, with power and great glory," Matthew 24:30. This his coming will be a mighty surprise to the world, which will be found in deep security; foolish virgins sleeping, and the wise slumbering. There will then be much luxury and debauchery in the world, little sobriety and watchfulness; a great throng of business, but a great scarcity of faith and holiness. "Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from Heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed." Luke 17:26-30

The coming of the Judge will surprise some at markets, buying and selling; others at table, eating and drinking, and making merry; others busy with their new plantings; some building new houses; nay, the wedding-day of some will be their own and the world's judgment-day. But the Judge comes! the markets are marred; the buyer throws away what he has bought; the seller casts down his money; they are raised from the table, and their mirth is extinguished in a moment; though the tree be set in the earth, the gardener cannot stay to cast the earth about it; the workmen throw away their tools, when the house is half built, and the owner regards it no more; the bridegroom, bride, and guests, must leave the wedding day, and appear before the tribunal; for, "Behold, he comes with clouds, and every eye shall see him," Rev. 1:7.

He shall come most gloriously; for he will "come in the glory of his Father, with the holy angels," Mark 8:38. When he came in the flesh, to die for sinners, he laid aside the robes of his glory, and was despised and rejected of men: but when he comes again, to judge the world, such shall be his visible glory and majesty, that it shall cast an eternal veil over all earthy glory, and fill his greatest enemies with fear and dread. Never had prince and potentate in the world such a glorious train, as will accompany this Judge: all the holy angels shall come with him, for his honor and service. Then He, who was led to the cross with a band of soldiers, will be gloriously attended to the place of judgment, by not a multitude of the heavenly angels, but by "all his holy angels," says the text.

3. At the coming of the Judge, the summons is given to the parties by the sound of the last trumpet; at which the dead are raised, and those found alive are changed; see 1 Thessalonians 4:16, 17. O loud trumpet, that shall be heard at once, in all corners of the earth, and of the sea! O wonderful voice, that will not only disturb those who sleep in the dust, but effectually awaken, rouse them out of their sleep, and raise them from death! Were trumpets sounding now, drums beating, furious soldiers crying and killing men, women and children running and shrieking, the wounded groaning and dying; those who are in the graves would have no more disturbance than if the world were in most profound peace. Yes, were stormy winds casting down the lofty oaks, the seas roaring and swallowing up the ships, the most dreadful thunders going along the heavens, lightnings everywhere flashing, the earth quaking, trembling, opening, and swallowing up whole cities, and burying multitudes at once; the dead would still enjoy a perfect repose, and sleep soundly in the dust, though their own dust should be thrown out of its place. But at the sound of this trumpet, they shall all awake. The morning is come, they can sleep no longer; the time for the dead to be judged: they must get out of their graves, and appear before the Judge.

4. The Judge shall sit down on the tribunal; he shall sit on the throne of his glory. He stood before a tribunal on earth, and was condemned as a malefactor: now he shall sit on his own tribunal, and judge the world. He once hung upon the cross, covered with shame; now he shall sit on a throne of glory. What this throne shall be, whether a bright cloud, or what else, I shall not inquire. Our eyes shall answer to that question at length. John "saw a great white throne," Rev. 20:11. "His throne," says Daniel, "was like the fiery flame, and his wheels as burning fire," chap 7:9. Whatever it be, doubtless it will be a throne glorious beyond expression; and in comparison with which, the most glorious throne on the earth is but a seat on a dunghill; and the sight of it will equally surprise kings who sat on thrones in this life, and beggars who sat on dunghills. It will be a throne, for stateliness and glory, suited to the quality of him who shall sit on it. Never had a judge such a throne, and never had a throne such a judge on it.

Leaving the discovery of the nature of the throne until that day, it concerns us more nearly to consider what a JUDGE will sit on it; a point on which we are not left to uncertain conjectures. The Judge on the throne will be,

(1.) A Judge VISIBLE to our bodily eyes, Rev. 1:7, "Every eye shall see him." When God gave the law on mount Sinai, the people "saw no similitude, only heard a voice:" but when he calls the world to an account how they observed his law, the man Christ being Judge, we shall see our Judge with our eyes, either to our eternal comfort, or to our eternal confusion, according to the treatment which we give him now. That very body which was crucified outside the gates of Jeremiahusalem, between two thieves, shall then be seen on the throne, shining in glory. We now see him symbolically, in the sacrament of his supper; the saints see him by the eye of faith; then all shall see him with those eyes now in their heads.

(2.) A Judge having full AUTHORITY and POWER to render unto everyone according to his works, Christ, as God, has authority of himself; and as Mediator he has a judicial power and authority, which his Father has invested him with, according to the covenant between the Father and the Son for the redemption of sinners. His divine glory will be light, by which all men shall see clearly to read his commission for this great and honorable employment. "All power is given to him in Heaven and in earth," Matthew 28:18. He has "the keys of Hell and of death," Rev. 1:18. There can be no appeal from his tribunal: sentence once passed there, must stand forever; there is no reversing it. All appeals are from an inferior to a superior court: but when God gives sentence against a man, where can he find a higher court to bring his process to? This judgment is the Mediator's judgment, and therefore the last judgment. If the Intercessor is against us, who can be for us? If Christ condemns us, who will absolve us?

(3.) A Judge of infinite WISDOM. His eyes will pierce into, and clearly discern the most intricate cases. His omniscience qualifies him for judging the most retired thoughts, as well as the words and works. The most subtle sinner shall not be able to deceive him, nor, by any artful management, to palliate the crime. He is the searcher of hearts, to whom nothing can be hidden or perplexed; but all things are naked and open unto his eyes, Hebrews 4:13.

(4.) A most JUST Judge; a Judge of perfect integrity. He is the righteous Judge, 2 Timothy 4:8, and his throne a great white throne, Rev. 20:11, from whence no judgment shall proceed, but what is pure and spotless. The Thebans painted justice blind, and without hands; because judges ought not to respect people, nor take bribes. The Areopagites judged in the dark; that they might not regard who spoke, but what was spoken. With the Judge on his throne, there will be no respect of people; he will neither regard the rich, nor the poor: but just judgment shall go forth, in everyone's cause.

(5.) An OMNIPOTENT Judge, able to put his sentence in execution. The united force of devils and wicked men will be altogether unable to withstand him. They cannot retard the execution of the sentence against them one moment; far less can they stop it altogether. "Thousand thousands of angels minister unto him," Daniel 7:10. And, by the breath of his mouth, he can drive the cursed herd where he pleases.

5. The PARTIES shall appear. These are men and DEVILS. Although the fallen angels were, from the first moment of their sinning, subjected to the wrath of God, and were cast down to Hell, and wherever they go they carry their Hell about with them; yet it is evident that they are reserved unto judgment, 2 Peter 2:4, namely, unto the judgment of the great day, Jude, verse 6. Then they shall be solemnly and publicly judged, 1 Corinthians 6:3, "Know you not that we shall judge angels?" At that day they shall answer for their trade of sinning, and tempting to sin, which they have been carrying on from the beginning. And they shall receive the due reward of all the dishonor which they have done to God, and of all the mischief which they have done to men. Those wicked spirits now in chains, though not in such strait custody, but that they go about, like roaring lions, seeking whom they may devour, shall then receive their final sentence, and be shut up in their den, in the prison; where they shall be held in extreme and unspeakable torment, through all eternity, Rev. 20:10, "And the devil who deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever." In prospect of which, the devils said to Christ, "Have you come here to torment us before the time?" Matthew 8:29.

But what we are chiefly concerned to take notice of, is the case of MEN at that day. All men must appear before this tribunal. All of each gender, of every age, quality, and condition; the great and small, noble and ignoble; none are excepted. Adam and Eve, with all their sons and daughters, everyone who has had – or, to the end of the world, shall have – a living soul united to a body, will make up this great congregation. Even those who refused to come to the throne of grace, shall be forced to the bar of justice: for there can be no hiding from the all-seeing Judge, no flying from him who is present everywhere, no resisting of him who is armed with almighty power, "We must all stand before the judgment-seat of Christ," 2 Corinthians 5:10. "Before him shall be gathered all nations," says the text. This is to be done by the ministry of angels. By them shall the elect be gathered, Mark 13:27, "Then shall he send his angels, and shall gather together his elect from the four winds." And they also shall gather the reprobate, "As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth." Matthew 13:40-42. From all corners of the world shall the inhabitants thereof be gathered unto the place where he shall set his throne for judgment.

6. There shall be a SEPARATION made between the righteous and the wicked; the elect sheep being set on Christ's right hand, and the reprobate goats on his left. There is no necessity to wait for this separation, until the trial is over; since the parties will rise out of their graves with plain outward marks of distinction, as was mentioned before. The separation seems to be effected by that double gathering, before mentioned; the one of the elect, Mark 13:2, the other of those who do iniquity, Matthew 13:41. The elect being "caught up together in the clouds, meet the Lord in the air," 1 Thessalonians 4:17, and so are set on his right hand; and the reprobate left on the earth, are placed upon the Judge's left hand.

Here is now a total separation of two parties, who were always opposite to each other in their principles, aims, and manner of life; who, when together, were a burden the one to the other, under which the one groaned, and the other raged: but now they are finally parted, never to come together any more. The righteous and wicked, like the iron and clay, which could never mix (see Daniel 2:41-43), are quite separated: the one being drawn up into the air, by the attractive virtue of "the stone cut out of the mountain," namely, Jesus Christ; and the other left upon its earth, to be trod under foot.

Now let us look to the elect sheep on the right hand, and there we shall see a glorious company of saints shining, as so many stars in their orbs; and with a cheerful countenance beholding Him who sits upon the throne. Here will be two wonderful sights, which the world never saw.

(1.) A great congregation of saints, in which there will not be so much as one hypocrite. There was a bloody Cain in Adam's family; a cursed Ham in Noah's family, in the ark; a treacherous Judas in Christ's own family: but in that company there will be none but sealed ones, members of Christ, having all one Father. This is a sight reserved for that day.

(2.) All the godly upon one side. Seldom or never do the saints on earth make such harmony, but there are some jarring strings among them. It is not to be expected, that men who see but in part, though they are all going to one city, should agree as to every step in the way: no, we must not look for it, in this state of imperfection. But at that day, Paul and Barnabas shall meet in peace and unity, though once "the contention was so sharp between them, that they departed asunder, the one from the other," Acts 15:39. There shall be no more divisions, no more separate standing among those who belonged to Christ. All the godly, of the different parties, shall then be upon one side; seeing, whatever were their differences in lesser things, while in the world, yet even then they met and concerted all in one Lord Jesus Christ, by a true and lively faith, and in the one way of holiness, or practical godliness. And vile hypocrites, of whatever party, shall be led forth with the workers of iniquity.

Look to left hand, and there you will see the cursed goats, all the wicked ones, from Cain to the last ungodly person who shall be in the world, gathered together into one most miserable congregation. There are many assemblies of the wicked now; then there shall be but one. But all of them shall be present there, brought together, as one herd for the slaughter, bellowing and roaring, weeping and howling, for the miseries come, and that are coming on them. And remember, you shall not be a mere spectator, to look at these two such different companies; but must yourself take your place in one of the two, and shall share with the company, whatever hand it be on. Those who now abhor no society so much as that of the saints, would then be glad to be allowed to get in among them, though it were but to lie at their feet. But then not one tare shall be found with the wheat; He will thoroughly purge his floor. Many of the right-hand men of this world, will be left-hand men in that day. Many, who must have the door on the right hand of those who are better than they, if the righteous be more excellent than his neighbor, shall then be turned to the left hand, as most despicable wretches!

O, how terrible will this separation be to the ungodly! How dreadful will this gathering them together into one company be! What they will not believe, they will then see, namely, that but few are saved. They think it enough now to be neighbor-like, and can securely follow the multitude: but the multitude on the left hand will yield them no comfort. How will it sting the ungodly church-goer, to see himself set on the same hand with Turks and Pagans! How will it gall profane Protestants, to stand with idolatrous Papists; praying people, with their profane neighbors, who mocked at religious exercises; formal professors, strangers to the new birth and the power of godliness, with persecutors! Now there are many opposite societies in the world; but then all the ungodly shall be in one society. And how dreadful will the faces of companions in sin be to one another there! What doleful shrieks, when the drunkards, who have had many a jovial day together, shall see one another face to face; when the husband and wife, the parents and children, masters and servants, and neighbors, who have been snares and stumbling-blocks to one another, to the ruin of their own souls and those of their relatives, shall meet again in that miserable society! Then there will be curses instead of greetings; and tearing of themselves, and raging against one another, instead of their usual embraces.

7. The parties shall be tried. The trial cannot be difficult, seeing the Judge is omniscient, and nothing can be hidden from him. But, that his righteous judgment may be made evident to all, he will set the hidden things of darkness in the clearest light at that trial, 1 Corinthians 4:5. Men shall be tried,

(1.) Upon their WORKS; for "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil," Ecclesiastes 12:14. The Judge will try every man's life, and set his deeds done in the body, with all the circumstances thereof, in a true light. Then will many actions, commended and applauded of men, as good and just, be discovered to have been evil and abominable in the sight of God; and many works, now condemned by the world, will be approved and commended by the great Judge, as good and just. Secret things will be brought to light; and what was hidden from the view of the world, shall be laid open. Wickedness, which has been kept hidden and secret, in spite of all human search, will then be brought forth to the glory of God, and the confusion of impenitent sinners, who hid it. The world appears now very vile in the eyes of those who are exercised to godliness; and it will then appear a thousand times more vile, when that which is done of men in secret comes to be discovered. Every good action shall then be remembered; and the hidden piety and good works, most industriously concealed by the saints from the eyes of men, shall no more lie hidden: for though the Lord will not allow men to proclaim everyone his own goodness, yet he himself will do it in due time.

(2.) Their WORDS shall be judged, Matthew 12:37, "For by your words you shall be justified, and by your words you shall be condemned." Not a word spoken for God and his cause in the world, from love to himself, shall be forgotten. They are all kept in remembrance, and shall be brought forth as evidences of faith, and of an interest in Christ. Malachi 3:16, 17, "Then those who feared the Lord spoke often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him. And they shall be mine, says the Lord of hosts, in that day when I make up my jewels." The tongue, which did run at random, shall then confess to God; and the speaker shall find it to have been followed, and every word noted which dropped from the unsanctified lips. "Every idle word that men shall speak, they shall give account thereof in the day of judgment," Matthew 12:36. And if they shall give account of idle words, that is, words spoken to no good purpose, neither for God's glory, nor their own nor their neighbor's good; how much more shall men's wicked words, their sinful oaths, curses, lies, filthy communications, and bitter words, be called over again in that day! The tongues of many shall then fall upon themselves, and ruin them.

(3.) Men's THOUGHTS shall be brought into judgment: the Judge will make manifest the counsels of the hearts, 1 Corinthians 4:5. Thoughts go free from man's judgment, but not from the judgment of the heart-searching God, who knows men's thoughts, without the help of signs to discern them by. The secret springs of men's actions will then be brought to light; and the sins, which never came further than the heart, will then be laid open. O, what a picture will man's corrupt nature present, when his inmost thoughts are revealed, and all his speculative impurities are exposed! The rottenness that is within many a whited sepulcher, the speculative filthiness and wantonness, murder and malignity, now lurking in the hearts of men, as in the chambers of imagery, will then be revealed, and what good was in the hearts of any shall no more lie concealed. If it was in their hearts to build a house to the Lord, they shall hear, that they did well that it was in their heart.

This TRIAL will be righteous and impartial, accurate and searching, clear and evident. The Judge is the righteous Judge, and he will do right to everyone. He has a just balance for good and evil actions, and for honest and false hearts. The fig-leaf cover of hypocrisy will then be blown aside, and the hypocrite's nakedness will appear; as when the Lord came to judge Adam and Eve "in the cool," or, as the word is, "in the wind of the day," Genesis 3:8. "The fire," which tries things most exquisitely, "shall try every man's work, of what sort it is," 1 Corinthians 3:13. Man's judgment is often perplexed and confused: but here the whole process shall be clear and evident, as written with a sunbeam. It shall be clear to the Judge, to whom no case can be intricate; to the parties, who shall be convinced, Jude, verse 15. And the multitudes on both sides shall see that the Judge is clear when he judges; for then "the heavens shall declare his righteousness," in the audience of all the world; and so it shall be universally known, Psalm 50:6.

On these accounts it is, that this trial is held out in the Scripture, under the notion of "opening of books;" and men are said to be "judged out of those things written in the books," Rev. 20:12. The judge of the world, who infallibly knows all things, has no need of books to be laid before him, to prevent mistakes in any point of law or fact; but the expression points at his proceedings as most clear, accurate, just and well grounded, in every step of them. Now, there are FOUR BOOKS that shall be opened in that day.

(1.) The book of God's remembrance, or omniscience, Malachi 3:16. This is an exact record of every man's state, thoughts, words, and deeds, good or evil: it is, as it were, a ledger, in which the Lord puts down all that passes in men's hearts, lips, and lives; and it is a reckoning up every day that one lives. In it are recorded men's sins and good works, secret and open, with all their circumstances. Here are registered all their privileges, temporal and spiritual mercies, often made ready to their hand; the checks, admonitions, and rebukes, given by teachers, neighbors, afflictions, and men's own consciences; everything in its due order. This book will serve only as a bill of indictment, in respect of the ungodly; but it will be for another use in respect of the godly, namely, for a memorial of their good. The opening of it is the Judge's bringing to light what is written in it; the reading, as it were, of the bill and memorial, respectively, in their hearing.

(2.) The book of CONSCIENCE will be opened, which shall be as a thousand witnesses to prove the fact, Romans 2:15, "Which show the work of the law written in their hearts, their conscience also bearing witness." Conscience is a censor going with every man wherever he goes, taking an account of his deeds done in the body, and, as it were, noting them in a book. Much is written in it, which cannot be read now; the writing of conscience being, in many cases, like to that which is made with the juice of lemons, not to be read until it is held before the fire; but then men shall read it clearly and distinctly: the fire which is to try every man's work, will make the book of conscience legible in every point.

Though the book be sealed now, the conscience blind, dumb, and deaf, the seals will then be broken, and the book opened. There shall be no more a silent conscience, and far less a seared conscience, among all the ungodly crew: but their conscience shall be most quick-sighted, and most lively, in that day. None shall then call good evil, or evil good. Ignorance of what sin is, and what things are sins, will have no place among them: and the subtle reasonings of men, in favor of their lusts, will then be forever baffled by their own conscience. None shall have the favor, if I may so speak, of lying under the soft cover of delusion; but they shall all be convicted by their conscience. Whether they will or not, they must look on this book, read, be confounded, and stand speechless, knowing that nothing is charged upon them by mistake; since this is a book which was always in their own custody. Thus shall the Judge make every man see himself in the mirror of his own conscience, which will make quick work.

(3.) The book of the LAW shall be opened. This book is the standard and rule, by which is known what is right, and what is wrong; as also, what sentence is to be passed accordingly, on those who are under it. As to the opening of this book, in a statute, which shows what is sin, and what is duty; it agrees with the opening of the book of conscience. For conscience is set, by the sovereign lawgiver, in every man's bosom, to be his private teacher, to show him the law; and his private pastor, to make application of the same: and at that day, it will be perfectly fit for its office; so that the conscience, which is most stupid now, shall then read to the man most accurate, but dreadful lectures on the law.

But what seems principally pointed at by the opening of this book, is the opening of that part of it which determines the reward of men's works. Now the law promises life, upon perfect obedience: but none can be found on the right hand, or on the left, who will pretend to that, when once the book of conscience is opened. It threatens death upon disobedience, and will effectually bring it upon all under its dominion. And this part of the book of the law, determining the reward of men's works, is opened, only to show what must be the portion of the ungodly, and that there they may read their sentence, before it is pronounced.

But it is not opened for the sentence of the saints; for no sentence absolving a sinner could ever be drawn out of it. The law promises life, not as it is a rule of actions, but as a covenant of works; therefore, innocent man could not have demanded life upon his obedience, until the law was reduced into the form of a covenant; as was shown before. But the saints, having been, in this life, brought under a new covenant, namely, the covenant of grace, were dead to the law as a covenant of works, and it was dead to them. Therefore, as they shall not now have any fear of death from it; so they can have no hope of life from it, since "they are not under the law, but under grace," Romans 6:14. But, for their sentence, "another book is opened."

Thus the book of the law is opened, for the sentence against all those on the left hand: and by it they will clearly see the justice of the judgment against them, and how the Judge proceeds therein according to law. Nevertheless, there will be this difference, namely, that those who had only the natural law, and lived not under any special revelation, shall be judged by that law of nature they had in their hearts; which law declares "that they which commit such things," as they will stand convicted of, "are worthy of death," Romans 1:32. But those who had the written law, to whom the word of God came, sounding in the visible church, shall be judged by that written law. So says the apostle, Romans 2:12, "For as many as have sinned without" the written "law, shall also perish without" the written "law: and as many as have sinned in the law," that is, under the written law, "shall also be judged by the" written "law."

(4.) "Another book" shall be "opened, which is the book of LIFE," Rev. 20:12. In this the names of all the elect are written, as Christ said to his disciples, Luke 10:20, "Your names are written in Heaven." This book contains God's gracious and unchangeable purpose, to bring all the elect to eternal life; and that, in order thereto, they be redeemed by the blood of his Son, effectually called, justified, adopted, sanctified, and raised up by him at the last day without sin. It is now lodged in the Mediator's hand, as the book of "the manner of the kingdom:" and having perfected the work the Father gave him to do, he shall, on the great day, produce and open the book, and present the people therein named, "faultless before the presence of his glory," Jude, verse 24; "not having spot, or wrinkle, or any such thing," Ephesians 5:27. Not one of those who are named in the book will be missing. They shall be found qualified according to the order of the book, redeemed, called, justified, sanctified, raised up, without spot: what remains then, but, according to the same book, they obtain the great end, namely, everlasting life? This may be gathered from that precious promise, Rev. 3:5, "He who overcomes, the same shall be clothed in white garments," being raised in glory; "and I will not blot out his name out of the book of life, but I will confess his name before my Father:" it shall be, as it were, read out, among the rest of God's elect, "and before his angels." Here is now the ground of the saints' absolution, the ground of the blessed sentence they shall receive. The book of life being opened, it will be known to all, who are elected, and who are not. Thus far of the trial of the parties.

8. Then shall the Judge pronounce this blessed sentence on the saints, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," Matthew 25:34. It is most probable, the man Christ will pronounce it with an audible voice: which not only all the saints, but all the wicked likewise, shall hear and understand. Who can conceive the inexpressible joy, with which these happy ones will hear these words? Who can imagine that fullness of joy, which will be poured into their hearts, with these words reaching their ears? And who can conceive how much of Hell shall break forth into the hearts of all the ungodly crew, by these words of Heaven? It is certain that this sentence shall be pronounced, before the sentence of damnation. "Then shall the King say unto them on his right hand, Come, you blessed," etc., Matthew 25:34. "Then shall he say also to them on the left hand, Depart from me, you cursed," etc., verse 41. There is no need of this order, that the saints may, without fear, hear the other sentence on the reprobate: they who are raised in glory, caught up to meet the Lord in the air, presented without spot, and whose souls, for the far greater part of them, have been so long in Heaven before, shall not be capable of any such fear. But hereby they will be brought in orderly, to sit in judgment, as Christ's assessors, against the ungodly; whose torment will be aggravated by it. It will he a Hell to them to be kept out of Hell, until they see the doors of Heaven opened to receive the saints, who once dwelt in the same world with them; and perhaps in the same parish, country, or town, and sat under the same ministry with themselves. Thus will they see Heaven afar off, to make their Hell the hotter: like that unbelieving master, 2 Kings 7:19, 20, they "shall see" the plenty "with their eyes, but shall not eat thereof." Every word of the blessed sentence shall be like an envenomed arrow shot into their hearts while they see what they have lost, and from thence gather what they are to expect.

This sentence passes on the saints, "according to their works," Rev. 20:12; but not for their works, nor for their faith, as if eternal life were merited by them. The sentence itself overthrows this absurd conceit. The kingdom which they are called to, was "prepared for them, from the foundation of the world;" not left to be merited by themselves, who were but of yesterday. They inherit it as sons, but procure it not to themselves as servants do the reward of their work. They were redeemed by the blood of Christ, and clothed with his spotless righteousness, which is the proper cause of the sentence. They were also qualified for Heaven, by the sanctification of his Spirit; and hence it is "according to their works:" so that the ungodly world shall see now, that the Judge of the living and dead does good to those who were good. Therefore, it is added to the sentence, "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," verse 35, 36; which does not denote the ground, but the evidence of their right to Heaven: as if a judge should say, he absolves a man pursued for debt, for the witnesses depose that it is paid already.

So the apostle says, 1 Corinthians 10:5, "But with many of them God was not well pleased; for they were overthrown in the wilderness." Their overthrow in the wilderness was not the ground of God's displeasure with them, but it was an evidence of it. And thus our Lord teaches us the necessary connection between glory and good works, namely, works evangelically good; works having a respect to Jesus Christ, and done out of faith in him, and love to him, without which they will not be regarded in that day. And the saints will so far be judged according to such works, that the degrees of glory among them shall be according to these works. For it is an eternal truth, "He who sows sparingly, shall reap sparingly," 2 Corinthians 9:6.

Thus shall the good works of the godly have a glorious, but a gratuitous reward; a reward of grace, not of debt; which will fill them with wonder at the riches of free grace, and at the Lord's condescending to take any notice, especially such public notice, of their poor worthless works: which seems to be the import of what they are said to answer, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?" verse 37-39.

They will be amazed to see themselves set down at the marriage supper of the Lamb, and to hear him acknowledge a little food or drink, such as they had, which they gave to a hungry member of Christ, for his sake! O, plentiful harvest, following upon the seed of good works! Rivers of pleasures, in exchange for a cup of cold water, given to a disciple, in the name of a disciple! Eternal mansions of glory, in exchange for a night's lodging given to a saint, who was a stranger! Everlasting robes of glory, in exchange for a new coat, or, it may be, an old one, bestowed on some saint, who had not necessary clothing! A visit to the sick saint, repaid by Christ himself, coming in the glory of his Father, with all his holy angels! A visit made to a poor prisoner for the cause of Christ, repaid with a visit from the Judge of all, taking away the visitant with him to the palace of Heaven, there to be forever with himself! These things will be matter of everlasting amazement; and should stir up all to sow liberally in time, while seed-time of good works lasts. But it is Christ's stamp on good works, that puts a value on them, in the eye of our gracious God; which seems to be the import of our Lord's reply, verse 40, "Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me."

9. Now the saints having received their own sentence, "they shall judge the world," 1 Corinthians 6:2. This was not fulfilled, when the empire became Christian, and Christians were made magistrates. No, the psalmist tells us, "This honor have all the saints," Psalm 149:9. And the apostle in the forfeited place, adds, "And if the world shall be judged by you, are you unworthy to judge the smallest matters?" verse 3, "Know you not that we shall judge angels?" Being called, they come to receive their kingdom, in the view of angels and men: they go, as it were—from the bar to the throne, "To him who overcomes, I will grant to sit with me in my throne," Rev. 3:21. They shall not judge the world, in Christ their head, by way of communion with him, by their works compared with those of the ungodly, or by way of testimony against them; but they shall be assessors to Jesus Christ the Judge, giving their voice against them, consenting to his judgment as just, and saying Amen to the doom pronounced against all the ungodly: as is said of the saints, upon the judgment of the great whore, Rev. 19:1, 2, "Hallelujah – for true and righteous are his judgments." Thus, the upright shall have dominion over them, in the morning," of the resurrection, Psalm 49:14. Then, and not until then, shall that be fully accomplished, "May the praise of God be in their mouths and a double-edged sword in their hands, to inflict vengeance on the nations and punishment on the peoples, to bind their kings with fetters, their nobles with shackles of iron, to carry out the sentence written against them. This is the glory of all his saints. Praise the Lord." Psalms 149:6-9

O! what a strange turn of affairs will appear here! What an astonishing sight will it be, to see wicked men, formerly their unjust judges, standing as criminals before the saints, whom formerly they condemned as heretics, rebels, and traitors! To see men of riches and power stand pale-faced, before those whom they oppressed! To see the mocker stand trembling before those whom he mocked! the worldly wise man, before those whom he accounted fools! Then shall the despised faces of the saints be dreadful faces to the wicked; and those, who sometimes were the song of the drunkards, shall then be a terror to them. All wrongs must be righted at length, and everyone set in his proper place.

10. The Judge will pronounce the sentence of damnation on all the ungodly multitude. "Then He will also say to those on the left—Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!" Matthew 25:41. Fearful doom! and that from the same mouth from whence proceeded the sentence of absolution before. It was an aggravation of the misery of the Jews, when their city was destroyed, that they were ruined by one who was accounted the darling of the world. O, what an aggravation of the misery of the wicked will it be also, that Christ will pronounce this sentence! To hear the curse from mount Zion, must needs be most terrible. To be condemned by him who came to save sinners, must be double damnation But thus it will be. The Lamb of God shall roar, as a lion, against them: he shall excommunicate, and cast them out of his presence forever, by a sentence from the throne, saying, "Depart from Me, you who are cursed." He shall adjudge them to everlasting fire, and the society of devils for evermore.

And this sentence also, we suppose, will be pronounced with an audible voice, by the man Christ. And all the saints shall say, "Hallelujah, for true and righteous are his judgments!" None were so compassionate as the saints when on earth, during the time of God's patience. But now that time is at an end: their compassion for the ungodly is swallowed in joy in the Mediator's glory, and his executing just judgment, by which his enemies are made his footstool. Though, when on earth, the righteous man wept in secret places for their pride, and because they would not hear; yet "The righteous will rejoice when he sees the retribution; he will wash his feet in the blood of the wicked." Psalm 58:10. No pity shall then be shown them from their nearest relations. The godly wife shall applaud the justice of the Judge, in the condemnation of her ungodly husband! The godly husband shall say Amen! to the condemnation of her who lay in his bosom. The godly parents shall say Hallelujah! at the passing of the sentence against their ungodly child. And the godly child shall, from the bottom of his heart, approve the condemnation of his wicked parents, the father who begat him, and the mother who bore him. The sentence is just; they are judged "according to their works," Rev. 20:12. "And again they shouted: Hallelujah! The smoke from her goes up forever and ever." Revelation 19:3 "Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: Hallelujah! For our Lord God Almighty reigns!" Revelation 19:6

There is no wrong done to them, "For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you didn’t take Me in; I was naked and you didn’t clothe Me, sick and in prison and you didn’t take care of Me." verse 42, 43. These are not only evidences of their ungodly and cursed state, but most proper grounds of their condemnation: for though good works do not merit salvation, yet evil works merit damnation. Sins of one kind only, namely, of omission, are here mentioned; not that these alone shall be then discovered, for the books lay all open: but because these, though there were no more, are sufficient to condemn unpardoned sinners. And if men are condemned for sins of omission, much more for sins of commission. The omission of works of charity and mercy, is mentioned in particular, to stop the mouths of the wicked; for it is most just that he "have judgment without mercy, that has showed no mercy," James 2:13. Taking notice of the omission of acts of charity and mercy towards the distressed members of Christ, intimates, that it is the judgment of those who have heard of Christ in the gospel, that is principally intended in this portion of Scripture; and that the slighting of Christ will be the great cause of the ruin of those who hear the gospel: but the enmity of the hearts of the wicked against Christ himself, is discovered by the treatment they now give to his members.

In vain will they say, "Lord, when did we see You hungry, or thirsty, or a stranger, or without clothes, or sick, or in prison, and not help You?" verse 44. For the Lord reckons, and will reckon, the world's unkindness to his people, unkindness to himself; "I tell you the truth, whatever you did not do for one of the least of these, you did not do for me," verse 45. Food and drink unhappily spared, when a member of Christ was in need of it! O, wretched neglect, that the stranger saint was not taken in! It had been better for them if they had left their own room, and their own bed, than that he lacked lodging.

O, cursed clothing, may the wicked say, that was in my house, locked up in my chest, or hanging in my wardrobe, and was not brought out to clothe such a one! O, that I had stripped myself, rather than he had gone away without clothing! Cursed business that diverted me from visiting such a saint! O, that I had rather watched whole nights with him! Wretch that I was! Why did I sit at ease in my house, when he was in prison, and did not visit him? But now the tables are turned: Christ's servants shall eat—but I shall be hungry; his servants shall drink—but I shall be thirsty; they rejoice—but I am ashamed, Isaiahiah 65:13. They are taken in—but I am cast out, and bid to depart; they are clothed with robes of glory—but I "walk naked, and they see my shame," Rev. 16:15. They are now raised up on high, beyond the reach of sickness or pain—but I must now "lie down in sorrow," Isaiahiah 50:11. Now they will go to the palace of heaven—but I must go to the prison of Hell.

But if our Lord thus resents men's neglecting to help his people under these, and the like distresses; what may they expect who are the authors and instruments of them? If they shall be fed with wrath, who fed them not when they were hungry; what shall become of those, who robbed and took advantage of them? What a full cup of wrath shall be the portion of those, who were so far from giving them food or drink when hungry or thirsty, that they made it a crime for others to entertain them, and made themselves drunken with their blood! They must lodge with devils for evermore, who took not in the Lord's people, when strangers: then, what a lodging shall those have, who drove them out of their own houses, out of their native land, and made them strangers! Men will be condemned for not clothing them, when naked: then, how heavy must the sentence of those be, who have stripped them, and made them go without clothing! Surely, if not visiting them in sickness, or in prison, shall be so severely punished; those shall not escape a most heavy doom, who have cast them into prisons, and have put them under such hardships, as have impaired their health, brought sickness on them, and cut short their days in prison, or out of prison.

To put a face upon such wicked practices, men will pretend to retain an honor for Christ and religion, while they thus treat his members, walking in his way, and keeping the truth. They are here represented to say, "Lord, when did we see You hungry, or thirsty, or a stranger, or without clothes, or sick, or in prison, and not help You?" verse 44. As if they should say, Our bread, drink, lodging, clothing, and visits, were indeed refused, but not to Christ; but to a set of men of a bad character, men who "turned the world upside down," Acts 17:6; who troubled Israel, 1 Kings 18:7; a strange and fanatic sort of people, having laws diverse from all people, factious and rebellious; they did not keep the king's laws, and were therefore a dangerous set of men; it was not for the king's profit to tolerate them, Esther 3:8. But although men cast iniquity upon the godly, and give them evil names, that they may treat them as criminals, all these pretenses will avail them nothing, in the great day, before the righteous Judge, nor before their own consciences; but the real ground of their enmity against the saints will be found, to their own conviction, to be their enmity against Christ himself. This seems to be the import of the objection of the damned, verse 44, and of the answer to it, verse 45, "'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me."

11. Sentence being passed on both parties, the full execution of the same follows, verse 46, "And these shall go away into everlasting punishment; but the righteous into eternal life." The condemned shall get no reprieve, but go to their place without delay; they shall be driven away from the judgment-seat into Hell: and the saints "shall enter into the King's palace," Psalm 45:15, namely, into Heaven, the seat of the blessed. But our Lord Christ, and his glorious company, shall keep the field that day and see the backs of all their enemies; for the condemned go off first.

In this day of the Lord, the great day, shall be the general conflagration; by which these visible heavens, the earth, and sea, shall pass away. Not that they shall be annihilated, or reduced to nothing, that is not the operation of fire; but they shall be purified by that fire, from all the effects of sin, and of the curse, upon them; and then renewed, and made more glorious and stable. Of this conflagration, the apostle Peter speaks, 2 Peter 3:10, "But the day of the Lord will come, as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burnt up." See also verse 7, 12. And of the renewing of the world, he adds, verse 13, "Nevertheless we, according to his promise, look for new heavens, and a new earth, wherein dwells righteousness."

It seems most agreeable to the Scriptures, and to the nature of the thing, to conceive this conflagration to follow after the general judgment; sentence being passed on both parties before it. And I think it probable, that it will fall in with the putting of the sentence in execution against the damned; so as they shall, according to their sentence, depart, and the heavens and the earth pass away, together and at once, at that furious rebuke from the throne, driving them away, out of the world (in this fire) to the everlasting fire prepared for the devil and his angels. Even as, in the deluge, with which the apostle Peter compares the conflagration, or burning of the world, 2 Peter 3: 6, 7, the world itself, and the wicked upon it, perished together; the same water which destroyed the earth, sweeping away the inhabitants. For it is not likely that the wicked shall at all stand on the new earth, "wherein dwells righteousness," 2 Peter 3:13.

And as for this earth, it shall "flee away," which seems to denote a very quick dispatch, and it shall "flee from his face, who sits on the throne," Rev. 20:11, "And I saw a great white throne, and him who sat on it, from whose face the earth and the Heaven fled away." The execution of the sentence on the wicked is also thus expressed; they "shall be punished with everlasting destruction from the presence," or "from the face of the Lord," 2 Thessalonians 1:9. The original word is the same in both texts, which, being compared, seem to say, that these creatures, abused by the wicked, being left to stand as witnesses against them in the judgment, are, after sentence passed on their abusers, made to pass away with them from the face of the Judge. It is true, the fleeing away of the earth and the heavens is narrated, Rev. 20:11, before the judgment; but that does not prove its going before the judgment, any more than the narrating of the judgment, verse 12, before the resurrection, verse 13, will prove the judgment to be before it.

Further, it is remarkable, in the execution of the sentence, Rev. 20:14, 15, that not only the reprobate are "cast into the lake," but "death and Hell" are cast into it likewise: all effects of sin and of the curse are removed out of the world, for which very cause shall the conflagration be, and they are confined to the place of the damned.

Besides all this, it is evident that the end of the world is by the conflagration: and the apostle tells us, 1 Corinthians 15:24, 25, "Then comes the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign until he has put all his enemies under his feet." Which last, as it must be done before the end, so it seems not to be done, but by putting the sentence in execution, passed in the day of judgment, against the wicked.

Now, if the burning of Sodom and Gomorrah, which is set forth for an example, Jude, verse 7, was so dreadful, how terrible will that day be, when the whole world shall be at once in flames! How will wretched worldlings look, when their darling world shall be all on fire! Then shall strong castles and towering palaces, with all their rich furniture, go up together in one flame with the poorest cottages. What heart can fully conceive the terror of that day to the wicked, when the whole fabric of Heaven and earth shall at once be dissolved by that fire? when that miserable company shall be driven from the tribunal—to the pit, with fire within them, and outside of them on every hand; and fire awaiting them in the lake; where this fire, may also follow them.

As for the particular PLACE of this judgment, though some point us to the valley of Jehoshaphat for it; yet our Lord, who infallibly knew it, being asked the question by his disciples, "Where, Lord?" only said, "Wherever the body is, there shall the eagles be gathered together," Luke 17:37. After which answer, it is too much for men to renew the question.

As for the TIME, when it shall be, in vain do men search for what the Lord has purposely kept secret, Acts 1:7, "It is not for you to know the times or the seasons, which the Father has put in his own power." The apostle Paul, after having very plainly described the second coming of Christ, 1 Thessalonians 4:16, 17, adds, chapter 5:1, 2, "But of the times and seasons, brethren, you have no need that I write unto you: for yourselves know perfectly, that the day of the Lord so comes as a thief in the night." Nevertheless, some, in several ages, have made very bold with the time; and several particular years, which are now past, have been given out to the world, for the time of the end, by men who have pried into the secrets of God. Time has proclaimed to the world, their rashness and folly; and it is probable they will be no more happy in their conjectures, whose determinate time is yet to come. Let us rest in that, "He will come."

God has kept the day hidden from us, that we may be every day ready for it, Matthew 25:13, "Watch, therefore; for you know neither the day nor the hour, wherein the Son of man comes." And let us remember, that the last day of our life, will determine our state in the last day of the world. As we die—so shall we be judged.
 

III. The APPLICATION of this great truth—that there shall be a general judgment. I shall now conclude this subject, with some application of what has been said.

Use 1. Of comfort to all the SAINTS. Here is abundance of consolation to all who are in the state of grace. Whatever be your afflictions in the world, this day will make up all your losses. "Though you have lain among the pots; yet shall you be as the wings of a dove covered with silver, and her feathers with yellow gold," Psalm 68:13. Though the world reproaches, judges, and condemns you; the Judge will at that day absolve you, and bring forth your righteousness as the light. The world's fools will then appear to have been the only wise men who were in it. Though the cross be heavy, you may well bear it, in expectation of the crown of righteousness, which the righteous Judge will then give you. If the world despises you, and treats you with the utmost contempt, regard it not: the day is coming wherein you shall sit with Christ on his throne.

Be not discouraged by reason of manifold temptations. But resist the devil in confidence of a full and complete victory; for you shall judge the tempter at last. Though you have hard wrestling now with the body of sin and death; yet you shall get all your enemies under your feet at length, and be presented faultless before the presence of his glory. Let not the terror of that day dispirit you, when you think upon it; let those who have slighted the Judge, and continue enemies to him, and to the way of holiness, droop and hang down their heads, when they think of his coming: but lift you up your heads with joy, for the last day will be your best day. The Judge is your Head and Husband, your Redeemer, and your Advocate. You must appear before the judgment-seat, but you "shall not come into condemnation," John 5:24. His coming will not be against you—but for you. He came in the flesh, to remove the lawful impediments of the spiritual marriage, by his death; he came in the gospel to you, to espouse you to himself; he will come, at last, to solemnize the marriage, and take the bride home to his Father's house. "Even so, come, Lord Jesus."

Use 2. Of terror to all UNBELIEVERS. This may serve to awaken a secure generation, a world lying in wickedness, as if they were never to be called to an account for it; and slighting the Mediator, as if he were not to judge them. Ah! how few have lively impressions of the judgment to come! Most men live as if what is said of it from the word of God, were but idle tales. The profane lives of many speak the thoughts of it to be far from their hearts, and in very deed make a mock of it before the world, saying, in effect, "Where is the promise of his coming?" The hypocrisy of others, who blind the eyes of the world with being a splendid profession, being in appearance Christ's sheep, while they are indeed the devil's goats, proves that the great separation of the sheep from the goats is very little laid to heart. How do many indulge themselves in secret wickedness, of which they would be ashamed before witnesses; not considering, that their most secret thoughts and actions will, at that day, be revealed before the great congregation!

How eagerly are men's hearts set on the world—as if it were to be their everlasting habitation! The solemn assemblies, and public ordinances, wherein the Judge is upon a transaction of peace with the criminals, are undervalued: many hearts swim like feathers in the waters of the sanctuary, that sink like stones to the bottom in cares of this life; they will be very serious in trifles of this world, and trifle in the most serious and weighty things of another world. But, O, consider the day that is approaching, in which Christ will come to judgment! the world shall be summoned, by the sound of the last trumpet, to appear before his tribunal. The Judge will sit on his throne, and all nations will be summoned before him; the separation will be made between the godly and the wicked; the books opened, and the dead judged out of them; one party will be adjudged to everlasting life, and the other to everlasting fire, according to their works.

It would be a sight, of admirable curiosity, if you could wrap up yourself in some dark cloud, or hide yourself in the cleft of some high rock, from whence you might espy wicked kings, princes, judges, and great ones of the earth, rising out of their marble tombs, and brought to the bar, to answer for all their cruelty, injustice, oppression, profanity, without any marks of distinction, but what their wickedness puts upon them. Profane, unholy, and unfaithful ministers, pursued with the curses of their ruined people, from their graves to the judgment seat, and charged with the blood of souls, to whom they gave not faithful warning. Mighty men standing trembling before the Judge, unable to recover their usual boldness, to outwit him with their subtleties, or defend themselves by their strength. Delicate women cast forth of their graves, as abominable branches, dragged to the tribunal, to answer for their ungodly lives. The ignorant, suddenly taught in the law to their cost; and the learned declared before the world, to be fools and laborious triflers. The atheist convinced, the hypocrite unmasked, and the profane at length turned serious about his eternal state. Secret murders, adulteries, thefts, cheats, and other works of darkness, which defied all human search, discovered and laid open before the world, with their most minute circumstances. No special regard given to the rich, no pity shown to the poor. The scales of the world turned; oppressed and despised piety set on high, and prosperous wickedness at last brought low. All not found in Christ, arraigned, convicted, and condemned, without respect of persons, and driven from the tribunal to the bottomless pit; while those found in him, at that day, being absolved before the world, go with him into Heaven. Nay, but you can not so escape. Whoever you are, not being in Christ, you must bear a part in this tragic and alarming scene!

Sinner, that same Lord Christ, whom you now despise, whom you wound through the sides of his messengers, and before whom you do prefer your lusts—will be your Judge. The neglected Savior will be a severe Judge. O! what mountain, what rock, will you get to fall on you—to hide you from the face of Him who sits on the throne? You have now a rock within you, a heart of adamant, so that you can count the darts of the word as stubble, and laugh at the shaking of the spear: but that rock will rend at the sight of the Judge; that hard heart will then break, and you will weep and wail, when weeping and waiting will be to no purpose. Death's bands will fall off, the grave will cast you out; and the mountains shall skip from you, and the rocks refuse to grind you to powder. How will your cursed eyes abide the sight of the Judge? Behold, he comes! Where is the profane swearer, who tore his wounds? The wretched worldling, now abandoned of his God? The formal hypocrite, who kissed him and betrayed him? The despiser of the gospel, who sent him away in his messengers groaning, profaned his ordinances, and trampled under foot his precious blood? O murderer, the slain man is your Judge—it is he whom you did so maltreat. Behold the neglected Lamb of God appearing as a lion against you. How will your heart endure the darts of his fiery looks? That rocky heart, which now holds out against him, shall then be blown up; that face, which refuses to blush now, shall then gather blackness: arrows of wrath shall pierce where arrows of conviction cannot enter now.

What will you answer him, when he rises up, and charges you with your unbelief and impenitence? Will you say, you were not warned? Conscience within you will give you the lie; the secret groans and weariness of those who warned you, will witness the contrary. If a child or a fool did tell you that your house was on fire, you would immediately run to quench it: but, in matters of eternal concern, men will first fill their hearts with prejudices against the messengers, and then cast their message behind their backs. But these silly excuses and pretenses will not avail in the day of the Lord. How will these cursed ears, now deaf to the call of the gospel, inviting sinners to come to Christ, hear the fearful sentence, "Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels?" No sleepy hearer shall be there; no man's heart will then wander; their hearts and eyes will then be fixed on their misery, which they will not now believe. O, that we knew, in this our day, the things that belong to our peace!

Lastly, Be exhorted to believe this great truth; and believe it so that you may prepare for the judgment. Set up a secret tribunal in your own breasts, and often call yourselves to an account there. Make the Judge your friend in time, by closing with him in the offer of the gospel; and give all diligence, that you may be found in Christ at that day. Cast off the works of darkness; and live, as believing you are, at all times, and in all places, under the eye of your Judge, who "will bring every work into judgment, with every secret thing." Be fruitful in good works, knowing that as you sow, you shall reap. Study piety towards God, righteousness and charity towards men. Lay up in store plenty of works of charity and mercy towards those who are in distress, especially such as are of the household of faith; that they may be produced, at that day, as evidences that you belong to Christ. Shut not up your affections of mercy, now, towards the needy; lest you then find no mercy. Take heed, that in all your works you be single and sincere; aiming, in them all, at the glory of the Lord, a testimony of your love to him, and in obedience to his command. Leave it to hypocrites, who have their reward, to proclaim every man his own goodness; and to sound a trumpet when they do their alms. It is a base and unchristian spirit, which cannot have satisfaction in a good work unless it be exposed to the view of others: it is utterly unworthy of one who believes that the last trumpet shall call together the whole world, before whom the Judge himself shall publish works truly good, however secretly they were done. Live in a believing expectation of the coming of the Lord. Let your loins be always girt, and your lamps burning; so when he comes, whether in the last day of your life, or in the last day of the world, you shall be able to say with joy, "Lo, this is our God, and we have waited for him."

 

 

Part 5.  HEAVEN

"Then the King will say to those on His right—Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world." Matthew 25:34

Having, from this portion of Scripture, which the text is a part of, discoursed of the general judgment; and being to speak of the everlasting happiness of the saints, and the everlasting misery of the wicked, from the respective sentences to be pronounced upon them in the great day, I shall take them in the order wherein they lie before us.

The words of the text contain the joyful sentence itself, together with an historical introduction thereto, which gives us an account of the Judge pronouncing the sentence, "the King," Jesus Christ; the parties on whom it is given, "those on his right hand;" and the time when, "then," as soon as the trial is over. Of these I have spoken already. It is the sentence itself we are now to consider, "Come, you who are blessed by my Father," etc. Stand back, O you profane goats! away all unregenerate souls, not united to Jesus Christ! this is not for you. Come, O you saints, brought out of your natural state into the state of grace! behold here the state of glory awaiting you. Here is glory let down to us in words and syllables; a looking-glass, in which you may see your everlasting happiness; a picture of Christ's Father's house, wherein there are many mansions.

This glorious sentence bears two things.

1. The complete happiness to which the saints are adjudged, "the kingdom."

2. Their solemn admission to it, "Come, you blessed of my Father, inherit," etc.

1. Their complete happiness is a kingdom. A kingdom is the top of worldly felicity; there is nothing on earth greater than a kingdom: therefore, the hidden weight of the glory in Heaven is held forth to us under that notion. But it is not an ordinary kingdom, it is "the kingdom;" the kingdom of Heaven, surpassing all the kingdoms of the earth in glory, honor, profit, and pleasure, infinitely more than they do in these excel the low and inglorious condition of a beggar in rags, and on a ash-heap.

2. There is a solemn admission of the saints into this their kingdom, "Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world." In view of angels, men, and devils, they are invested with royalty, and solemnly inaugurated before the whole world, by Jesus Christ, the heir of all things, who has "all power in Heaven and in earth." Their right to the kingdom is solemnly recognized and owned. They are admitted to it as undoubted heirs of the kingdom, to possess it by inheritance. And because this kingdom is the Father's kingdom, therefore they are openly acknowledged, in their admission to it, to be the blessed of Christ's Father: which blessing was given them long before this sentence, but it is now solemnly recognized and confirmed to them by the Mediator, in his Father's name. It is observable, he says not—You who are blessed by the Father, but—You who are blessed by My Father; to show us, that all blessings are derived by us from the Father, the fountain of blessing, as he is "the God and Father of our Lord Jesus Christ," through whom we are blessed, Ephesians 1:3. And, finally, they are admitted to this kingdom, as that which was "prepared for them from the foundation of the world," in God's eternal purpose, before they, or any of them, had any being; that all the world may see eternal life to be the free gift of God.
 

Doctrine. The saints shall be made completely happy in the possession of the kingdom of Heaven.

Three things I shall here inquire into:

I. The nature of this kingdom.

II. The admission of the saints thereto.

III. And then I shall make some practical improvement of the whole.

I. As to the NATURE of the kingdom of Heaven, our knowledge of it is very imperfect; for "eye has not seen, nor ear heard, neither have entered into the heart of man—the things which God has prepared for those who love him," 1 Corinthians 2:9. As, by familiar resemblances, parents instruct their little children concerning things of which otherwise they can have no tolerable notion; so our gracious God, in consideration of our weakness, is pleased to represent to us Heaven's happiness under similitudes taken from earthly things, glorious in the eyes of men; since discoveries of the heavenly glory, divested of earthly resemblances, would be too bright for our weak eyes, and we should but lose ourselves in them. Therefore now we can but speak as children of these things, which the day will fully discover.

The state of glory is represented under the idea of a kingdom; a kingdom, among men, being that in which the greatest number of earthly good things center. Now, every saint shall, as a king, inherit a kingdom. All Christ's subjects shall be kings, each one with his crown upon his head: not that the great King shall divest himself of his royalty, but he will make all his children partakers of his kingdom.

1. The saints shall have kingly POWER and AUTHORITY given them. Our Lord gives not empty titles to his favorites; he makes them kings indeed. The dominion of the saints will be a dominion far exceeding that of the greatest monarch who ever was on earth. They will be absolute masters over sin, which had the dominion over them. They will have a complete rule over their own spirits; an entire management of all their affections and inclinations, which now create them so much molestation: the turbulent root of corrupt affections shall be forever expelled out of that kingdom, and never be able any more to give them the least disturbance. They shall have power over the nations, the ungodly of all nations, "and shall rule them with a rod of iron," Rev 2:26, 27. The whole world of the wicked shall be broken before them: "Satan shall be bruised under their feet," Romans 16:20. He shall never be able to fasten a temptation on them any more: but he will be judged by them; and, in their sight, cast with the reprobate crew into the lake of fire and brimstone. So shall they rule over their oppressors. Having fought the good fight, and gotten the victory, Christ will entertain them as Joshua did his captains, causing them to "come near, and put their feet on the necks of kings," Joshua 10:24.

2. They shall have the ensigns of royalty. For a THRONE, Christ will grant them "to sit with him on his throne," Rev. 3:21. They will be advanced to the highest honor and dignity that they are capable of; and in the enjoyment of it, they will have an eternal undisturbed repose, after all the tossings which they met with in the world, in their way to the throne. For a CROWN, they shall "receive a crown of glory, which never fades away," 1 Peter 5:4. Not a crown of flowers, as subjects, being conquerors or victors, sometimes have gotten: such a crown quickly fades, but their crown never fades! Not a crown of gold, such as earthly kings wear: even a crown of gold is often stained, and at best can never make those who wear it happy. But it shall be "a crown of glory." A crown of glory is "a crown of life," Rev. 3:10, that life which knows no end: a crown which death can never make to fall off one's head. It must be an abiding crown; for it is a "crown of righteousness," 2 Timothy 4:8. It was purchased for them by "Christ's righteousness," which is imputed to them; they are qualified for it by inherent righteousness; God's righteousness, or faithfulness, secures it to them. They shall have "a SCEPTER, a rod of iron," Rev. 2:27, terrible to all the wicked world. And a SWORD too, "a two-edged sword in their hand, to execute vengeance upon the heathen, and punishments upon the people," Psalm 149:6, 7.

They shall have royal APPAREL. The royal robes in this kingdom are white robes, Rev. 3:4, "They shall walk with me in white." Which, in a very particular manner, points at the inconceivable glory of the state of the saints in Heaven. The Lord is pleased often to represent unto us the glorious state of the saints, by speaking of them as clothed in "white garments." It is promised to the conqueror, that he shall be "clothed in white garments," Rev. 3:5. The elders about the throne are "clothed in white garments," chapter 4:4. The multitude before the throne are "clothed with white robes," chapter 7:9; "arrayed in white robes," verse 13; "made white in the blood of the Lamb," verse 14. I own, the last two testimonies respect the state of the saints on earth; yet the terms are borrowed from the state of the church in Heaven. All garments, properly so called, being badges of sin and shame, shall be laid aside by the saints when they come to their state of glory. But if we consider on what occasions white garments were accustomed to be put on, we shall find much of Heaven under them.

(1.) The Romans, when they made their bond-servants free, gave them a white garment as a badge of their FREEDOM. So shall the saints that day receive their white robes; for it is the day of "the glorious liberty of the children of God," Romans 8:21, the day of "the redemption of their body," verse 23. They shall no more see the house of bondage, nor lie any more among the pots. If we compare the state of the saints on earth with that of the wicked, it is indeed a state of freedom, whereas the other is a state of slavery; but, in comparison with their state in Heaven, it is but a servitude. A saint on earth is indeed a young prince, and heir to the crown; but his motto may be, "I serve;" "for he differs nothing from a servant, though he be master of all," Galatians 4:1. What are the groans of a saint, the sordid and base work which he is sometimes found employed in, the black and tattered garments which he walks in, but badges of this comparative servitude? But from the day the saints come to the crown, they receive their complete freedom, and serve no more.

They shall be fully freed from sin, which of all evils is the worst, both in itself, and in their apprehension too; how great then must that freedom be, when these "Egyptians, whom they see today," they "shall see them again no more forever!" They shall be free from all temptation to sin: Satan can have no access to tempt them any more, by himself, or by his agents. A full answer will then be given to that petition they have so often repeated, "Lead us not into temptation." No hissing serpent can come into the paradise above; no snare or trap can be laid there, to catch the feet of the saints: they may walk there without fear, for they can be in no hazard; there are no lions' dens, no mountains of leopards, in the promised land. Nay, they shall be set beyond the possibility of sinning, for they shall be confirmed in goodness. It will be the consummate freedom of their will, to be forever unalterably determined to good.

And they shall be freed from all the effects of sin: "God will remove all of their sorrows, and there will be no more death or sorrow or crying or pain. For the old world and its evils are gone forever!" Revelation 21:4. What kingdom is like unto this? Death makes its way now into a palace, as easily as into a cottage; sorrow fills the heart of one who wears a crown on his head: royal robes are no defense against pain, and crying by reason of pain. But in this kingdom no misery can have place. All reproaches shall be wiped off; and never shall a tear drop any more from their eyes. They shall not complain of desertions again; the Lord will never hide his face from them: but the Sun of Righteousness shining upon them in his meridian brightness, will dispel all clouds, and give them an everlasting day, without the least mixture of darkness. A deluge of wrath, after a fearful thunder-clap from the throne, will sweep away the wicked from before the judgment-seat, into the lake of fire: but they are, in the first place, like Noah, brought into the ark, and out of harm's way.

(2.) White garments has been a token of PURITY. Therefore, "the Lamb's wife is arrayed in fine linen, clean and white," Rev. 19:8. And those who stood before the throne "washed their robes, and made them white in the blood of the Lamb," chapter 7:14. The saints shall then put on the robes of perfect purity, and shine in spotless holiness, like the sun in his strength, without the least cloud to intercept his light. Absolute innocence shall then be restored, and every appearance of sin banished far from this kingdom.

The guilt of sin, and the reigning power of it are now taken away in the saints; nevertheless, sin dwells in them, Romans 7:20. But then it shall be no more in them: the corrupt nature will be quite removed; that root of bitterness will be plucked up, and no vestiges of it left in their souls; their nature shall be altogether pure and sinless. There shall be no darkness in their minds; but the understanding of every saint, when he is come to his kingdom, will be as a globe of pure and unmixed light. There shall not be the least aversion to good, nor the least inclination to evil, in their wills; but they will be brought to a perfect conformity to the will of God; blessed with angelic purity, and fixed therein. Their affections shall not be liable to the least disorder or irregularity; it will cost no trouble to keep them right: they will get such a fixed habit of purity, as they can never lose. They will be so refined from all earthly dross, as never more to savor of anything but of Heaven. Were it possible for them to be set again amidst the ensnaring objects of an evil world, they would walk among them without the least defilement; as the sun shines on the dunghill, yet is untainted; and as the angels preserved their purity in the midst of Sodom. Their graces shall then be perfected; and all the imperfection now cleaving to them done away. There will be no more ground for complaints of weakness of grace: none in that kingdom shall complain of an ill heart, or a corrupt nature. "It does not yet appear what we shall be, but when he shall appear, we shall be like him," 1 John 3:2.

(3.) Among the Jews, those who desired to be admitted into the PRIESTLY office, being tried, and found to be of the priest's line, and without blemish, were clothed in white, and enrolled among the priests. This seems to be alluded to, Rev. 3:5, "He who overcomes, the same shall be clothed in white garments, and I will not blot out his name out of the book of life." So the saints shall not be kings only, but priests also; for they are a "royal priesthood," 1 Peter 2:9. They will be priests upon their thrones. They are judicially found descended from the Great High Priest of their profession, begotten of him by his Spirit, of the incorruptible seed of the word, and without blemish: so the trial being over, they are admitted to be priests in the temple above, that they may dwell in the house of the Lord forever.

There is nothing upon earth more glorious than a kingdom; nothing more venerable than the priesthood; and both meet together in the glorified state of the saints. "The general assembly of the first-born," Hebrews 12:23, whose is the priesthood and the double portion, appearing in their white robes of glory, will be a reverend and glorious company. That day will show them to be the people whom the Lord has chosen out of all the tribes of the earth, to be near unto him, and to enter into his temple, even into his holy place. Their priesthood, begun on earth, shall be brought to its perfection, when they shall be employed in offering the sacrifice of praise to God and the Lamb forever and ever. They got not their portion in the earth with the rest of the tribes; but the Lord himself was their portion, and will be their double portion, through the ages of eternity.

(4.) They were accustomed to wear white garments in a time of TRIUMPH; to which also there seems to be an allusion, Rev. 3:5, "He who overcomes, the same shall be clothed in white garments." And what is Heaven but an everlasting triumph? None get there but such as fight, and overcome too. Though Canaan was given to the Israelites as an inheritance, they were required to conquer it, before they could be possessors of it. The saints, in this world, are in the field of battle; often in red garments, garments rolled in blood: but the day approaches, in which they shall "stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands," Rev. 7:9, having obtained a complete victory over all their enemies. The palm was used as a sign of victory; because that tree, though oppressed with weights, yet still shoots upwards. And palm trees were carved on the doors of the most holy place, 1 Kings 6:32, which was a special type of Heaven; for Heaven is the place which the saints are received into as conquerors.

Behold the joy and peace of the saints in their white robes! The joys arising from the view of past dangers, and of riches and honors gained at the very door of death, does most sensibly touch one's heart: and this will be an ingredient in the everlasting happiness of the saints, which could have had no place in the Heaven of innocent Adam, and his sinless offspring, supposing him to have stood. Surely the glorified saints will not forget the treatment which they met with in the world; it will be to the glory of God to remember it, and will also heighten their joy.

The Sicilian king, by birth the son of a potter, acted a wise part, in that he would be served at his table with earthen vessels; which could not but put an additional sweetness in his meals, not to be relished by one born heir to the crown. Can food ever be so sweet to any, as to the hungry man? Or can any have such a relish of plenty, as he who has been under pinching straits? The more difficulties the saints have passed through in their way to Heaven, the place will be the sweeter to them when they come to it. Every happy stroke, struck in the spiritual warfare, will be a jewel in their crown of glory. Each victory obtained against sin, Satan, and the world, will raise their triumphant joy the higher. The remembrance of the cross will sweeten the crown, and the remembrance of their travel through the wilderness, will put an additional verdure on the fields of glory; while they walk through them, looking back on the day when they went mourning without the sun.

And now that they appear triumphing in white robes, it is a sign they have obtained an honorable PEACE; such a peace as their enemies can disturb no more. So everything peculiarly adapted to their militant condition is laid aside. The sword is laid down; and they betake themselves to the pen of a ready writer, to commemorate the praises of Him by whom they overcame. Public ordinances, preaching, sacraments, shall be honorably laid aside; there is no temple there, Rev. 21:22. On earth these were sweet to them: but the travelers being all arrived at home, the inns, appointed for their entertainment by the way, are shut up; the candles are put out when the sun is risen; and the tabernacle used in the wilderness is folded up, when the temple of glory is come in its place.

Many of the saints' duties will then be laid aside, as one gives his staff out of his hand, when he is come to the end of his journey. Praying shall then be turned to praising: and there being no sin to confess, no needs to seek the supply of, confession and petition shall be swallowed up in everlasting thanksgiving. There will be no mourning in Heaven. They have sown in tears: the reaping time of joy is come, and, "God shall wipe all tears from their eyes," Rev. 21:4. No need of mortification of sin there; and self-examination is then at an end. They will not need to watch any more; the danger is over. Patience has had its perfect work, and there is no use for it there. Faith is turned into sight, and hope is swallowed up in the ocean of sensible and full enjoyment. All the rebels are subdued, and the saints quietly sit on their throne; and so the forces, needful in the time of the spiritual warfare, are disbanded; and they carry on their triumph in the profoundest peace.

(5.) White garments were worn on FESTIVAL days, in token of JOY. And so shall the saints be clothed in white garments; for they shall keep an everlasting Sabbath to the Lord, Hebrews 4:9, "There remains therefore a rest," or keeping of a Sabbath, "to the people of God." The Sabbath, in the esteem of saints, is the queen of days: and they shall have an endless Sabbath and rest in the kingdom of Heaven; so shall their garments be always white. They will have an eternal rest, with an uninterrupted joy: for Heaven is not a resting place, where men may sleep out an eternity; there they rest not day nor night, but their work is their rest, and continual recreation; and toil and weariness have no place there. They rest there in God, who is the center of their souls. Here they find the completion, or satisfaction, of all their desires; having the full enjoyment of God, and uninterrupted communion with him. This is the point, unto which, until the soul come, it will always be restless: but that point reached, it rests; for he is at the last end, and the soul can go no farther. It cannot understand, will, nor desire more; but in him it has what is commensurable to its boundless desires. This is the happy end of all the labors of the saints; their toil and sorrows issue in a joyful rest.

The Chaldeans, measuring the natural day, put the day first, and the night last: but the Jews counted the night first, and the day last. Even so the wicked begin with a day of rest and pleasure, but end with a night of everlasting toil and sorrow: but God's people have their gloomy night first, and then comes their day of eternal rest. Which Abraham, in the parable, observed to the rich man in Hell, Luke 16:25, "Son, remember that you in your lifetime received your good things, and likewise Lazarus evil things: but now he is comforted, and you are tormented."

3. If any inquire WHERE the kingdom of the saints lies? it is not in this world; it lies in a better country, "that is, a heavenly one," Hebrews 11:16, a country better than the best of this world; namely, the heavenly Canaan, Immanuel's land, where nothing is lacking to complete the happiness of the inhabitants. This is the happy country; blessed with a perpetual spring, and which yields all things for necessity, convenience, and delight. There men shall eat angels' food; they shall be entertained with the hidden manna, Rev. 2:17, without being set to the painful task of gathering it: they will be fed to the full, with the product of the land falling into their mouths, without the least toil to them.

That land enjoys everlasting day, for there is "no night there," Rev. 21:25. Eternal sunshine beautifies this better country, but there is no scorching heat there. No clouds shall be seen there forever: yet it is not a land of drought; the trees of the Lord's planting are set by the rivers of water, and shall never lack moisture, for they will have an eternal supply of the Spirit, by Jesus Christ, from his Father. This is the only country, from whence our Lord came, and where he is gone again; the country which all the holy patriarchs and prophets had their eye upon while on earth; and which all the saints, who have gone before us, have fought their way to; and unto which the martyrs have joyfully swam through a sea of blood. This earth is the place of the saint's pilgrimage; that is their country, where they find their everlasting rest.

4. The royal city, is that great city, the holy Jeremiahusalem, described at large, Rev. 21:10, to the end of the chapter. It is true, some learned divines place this city in the earth: but the particulars of this description seem to me to favor another world. The saints shall reign in that city, whose wall is of "jasper," verse 18; "and the foundations of the wall garnished with all manner of precious stones," verse 19; and "the street of pure gold," verse 21. So that their feet shall be set on that which the men of this world set their hearts upon. This is the city which God "has prepared for them," Hebrews 11:16; "a city that has foundations," verse 10; "a continuing city," chapter 13:14, which shall stand and flourish, when all the cities of the world are laid in ashes; and which shall not be moved, when the foundations of the world are overturned. It is a city that never changes its inhabitants: none of them shall ever be removed out of it; for life and immortality reign there, and no death can enter into it. It is blessed with a perfect and perpetual peace, and can never be in the least disturbed. Nothing from without can annoy it; the gates therefore are not shut at all by day, and there is no night there, Rev. 21:25. There can nothing from within trouble it. No lack of provision there, no scarcity; no discord among the inhabitants. Whatever contentions are among the saints now, no vestige of their former jarrings shall remain there. Love to God, and to one another, shall be perfected; and those of them who stood at the greatest distance here, will joyfully embrace and delight in one another there.

5. The royal palace is Christ's Father's house, in which "are many mansions," John 14:2. There shall the saints dwell forever. This is the house prepared for all the heirs of glory, even those who dwell in the poorest cottage now, or have nowhere to lay their heads. As the Lord calls his saints to a kingdom, he will provide them a house suitable to the dignity he puts upon them. Heaven will be a convenient, spacious, and glorious house—for those whom the King delights to honor. Never was a house purchased at so great a rate as this, being the purchase of the Mediator's blood; and for no less could it be afforded to them: never was there so much to do, to fit the inhabitants for a house. The saints were, by nature, utterly unfit for this house, and human are and industry could not make them fit for it. But the Father gives the designated inhabitants to the Son, to be by him redeemed; the Son pays the price of their redemption, even his own precious blood; justice gives them access to the house; and the Holy Spirit sanctifies them by his grace; that they may be fit to come in there, where no unclean thing can enter. And no wonder, for it is the King's palace they enter into, Psalm 45:15; the house of the kingdom, where the great King keeps his court, where he has set his throne, and shows forth his glory, in a singular manner, beyond what mortals can conceive.

6. Paradise is their palace garden. "This day shall you be with me in paradise," said our Savior to the penitent thief on the cross, Luke 23:43. Heaven is a paradise for pleasure and delight, where there is both wood and water: "A pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb; and on either side of the river, the tree of life, which bears twelve manner of fruits, and yields her fruits every month, Rev. 22:1, 2. How happy might innocent Adam have been in the earthly paradise, where there was nothing lacking for use or delight! Eden was the most pleasant spot of the uncorrupted earth, and paradise the most pleasant spot of Eden: but what is earth in comparison of Heaven? The glorified saints are advanced to the heavenly paradise. There they shall not only see, but "eat of the tree of life, which is in the midst of the paradise of God," Rev. 2:7. They shall behold the Mediator's glory, and be satisfied with his goodness. No flaming sword shall be there, to keep the way of that tree of life; but they shall freely eat of it, and live forever. They shall "drink from Your rivers of delight," Psalm 36:8, the sweetest and purest pleasures which Immanuel's land affords, and shall swim in an ocean of unmixed delight forevermore!

7. They shall have royal treasures, sufficient to support the dignity to which they are advanced. Since the street of the royal city is pure gold, and the twelve gates thereof are twelve pearls: their treasure must be of that which is better than gold or pearl. It is an "eternal weight of glory," 2 Corinthians 4:17. O, precious treasure! a treasure not liable to insensible corruption, by moths or rust; a treasure which none can steal from them, Matthew 6:20. Never did any kingdom afford such a precious treasure, nor a treasure of such variety; for "He who overcomes will inherit all this, and I will be his God and he will be my son. Revelation 21:7. No treasures on earth are stored with all things: if they were all put together in one, there would be far more valuable things lacking in that one, than found in it. This, then, is the peculiar treasure of the kings who inherit the kingdom of Heaven. They shall lack nothing that may contribute to their full satisfaction. Now they are rich in hope; but then they will have their riches in hand. Now all things are theirs in respect of right; then all shall be theirs in possession. They may go forever through Immanuel's land, and behold the glory and riches thereof, with the satisfying thought, that all they see is eternally their own. It is a pity those should ever be uneasy under the lack of earthly good things, who may be sure they shall inherit all things at length.

8. Though there is no material temple therein, no serving of God in the use of ordinances, as here on earth; yet, as for this kingdom, "The Lord God Almighty, and the Lamb, are the temple of it," Rev. 21:22. As the temple was the glory of Canaan, so will the celestial temple be the glory of Heaven. The saints shall be brought in there as a royal priesthood, to dwell in the house of the Lord forever; for Jesus Christ will then make every saint "a pillar in the temple of God, and he shall go no more out," Rev. 3:12, as the priests and Levites did, in their courses, go out of the material temple. There the saints shall have the cloud of glory, the divine presence, with most intimate, uninterrupted communion with God: there they shall have Jesus Christ, as the true ark, wherein the fiery law shall be forever hid from their eyes; and the mercy-seat, from which nothing shall be breathed but everlasting peace and good will towards them; the cherubim, the society of holy angels, who shall join with them in eternal admiration of the mystery of Christ; the golden candlestick, with its seven lamps, for "the glory of God" does "enlighten it, and the Lamb is the light thereof," Rev. 21:23; the incense altar, in the intercession of Christ, who "ever lives to make intercession for them," Hebrews 7:25, eternally exhibiting the manner of his death and suffering, and efficaciously willing forever, that those whom the Father has given him, be with him; and the table of show-bread, in the perpetual feast they shall have together in the enjoyment of God. This leads me more particularly to consider,

9. The INHABITANTS in this kingdom. What would royal power and authority, ensigns of royalty, richest treasures, and all other advantages of a kingdom, avail, without comfortable society? Some crowned heads have had but a wretched life, through the lack of it; their palaces have been unto them as prisons, and their badges of honor, as chains on a prisoner: while, hated of all, they had none they could trust in, or whom they could have comfortable fellowship with. But the chief part of Heaven's happiness lies in the blessed society which the saints shall have there.

(1.) The society of the SAINTS, among themselves, will be no small part of Heaven's happiness. The communion of saints on earth is highly prized by all those who are traveling through the world to Zion; and companions in sin can never have such true pleasure and delight in one another, as sometimes the Lord's people have in praying together, and in conversing about those things which the world is a stranger to. Here the saints are but few in a company at best: and some of them are so situated, as that they seem to themselves to dwell alone; having no access to such as they would freely embosom themselves to, in spiritual matters, they sigh and say, "Woe is me! for I am as when they have gathered the summer-fruits – there is no cluster to eat – the good man has perished out of the earth," Micah 7:1, 2.

But in the general assembly of the first born in Heaven, none of all the saints, who ever were or will be on the earth, shall be missing. They will be all of them together in one place, all possess one kingdom, and all sit down together to the marriage supper of the Lamb. Here on earth, the best of the saints have their sinful imperfections, making their society less comfortable: but there they shall be perfect, without "spot or wrinkle, or any such thing," Eph 5:27. All natural, as well as sinful imperfections, will be done away; they "shall shine as the brightness of the firmament," Daniel 12:3.

There we shall see Adam and Eve in the heavenly paradise freely eating of the tree of life; Abraham, Isaiahac, and Jacob, and all the holy patriarchs, no more wandering from land to land, but come to their everlasting rest; all the prophets feasting their eyes on the glory of Him, of whose coming they prophesied; the twelve apostles of the Lamb, sitting on their twelve thrones; all the holy martyrs in their long white robes, with their crowns on their heads; the godly kings advanced to a kingdom which cannot be moved; and those that turn many to righteousness, shining as the stars forever and ever. There we shall see our godly friends, relations, and acquaintances, pillars in the temple of God, to go no more out from us.

And it is most probable, that the saints will know one another in Heaven; at least they will know their friends, relatives, and those they were acquainted with on earth, and such as have been most eminent in the Church; yet that knowledge will be purified from all earthly thoughts and affections. This seems to be included in that perfection of happiness to which the saints shall be advanced. If Adam knew who and what Eve was, at first sight, when the Lord God brought her to him, Genesis 2:23, 24, why should one question but husbands and wives, parents and children, will know each other in glory? If the Thessalonians, converted by Paul's ministry, shall be his "crown of rejoicing in the presence of our Lord Jesus Christ at his coming," 1 Thessalonians 2:19, why may we not conclude, that ministers shall know their people, and people their ministers, in Heaven? And if the disciples, on the mount of transfiguration, knew Moses and Elijah, whom they had never seen before, Matthew 17:4, we have reason to think that we shall know them too, and such as them, when we come to Heaven.

The communion of saints shall be most intimate there; "they shall sit down with Abraham, Isaiahac, and Jacob, in the kingdom of Heaven," Matthew 8:11. Lazarus was carried by the angels into Abraham's bosom, Luke 16:23; which denotes most intimate and familiar fellowship. And though diversity of tongues shall cease, 1 Corinthians 13:8, I make no question, but there will be the use of speech in Heaven; and that the saints will glorify God in their bodies there, as well as in their spirits, speaking forth his praises with an audible voice. As for the language, we shall understand what it is, when we come there. When Paul was caught up to the third Heaven, the seat of the blessed, he heard there unspeakable words, which it is not lawful for a man to utter, 2 Corinthians 12:4. Moses and Elijah, on the mount with Christ, "talked with him," Matthew 17:3, and "spoke of his decease which he should accomplish at Jeremiahusalem," Luke 9:31.

(2.) The saints will have the society of all the HOLY ANGELS there. An innumerable company of angels shall be companions to them in their glorified state. Happy were the shepherds who heard the song of the heavenly multitudes when Christ was born! but thrice happy they, who shall join their voices with them in the choir of saints and angels in Heaven, when he shall be glorified in all who shall be about him there! Then shall we be brought acquainted with those blessed spirits, who never sinned. How bright will these morning stars shine in the holy place! they were ministering spirits to the heirs of salvation; loved them for their Lord and Master's sake; encamped round about them, to preserve them from danger: how joyfully will they welcome them to their everlasting habitations; and rejoice to see them come at length to their kingdom, as the tutor does in the prosperity of his pupils! The saints shall be no more afraid of them, as at times they were accustomed to be: they shall then have put off mortality, and the infirmities of the flesh, and be themselves as the angels of God, fit to enjoy communion and fellowship with them. And both being brought under one head, the Lord Jesus Christ, they shall join in the praises of God and of the Lamb "saying, with a loud voice—Worthy is the Lamb who was slain," etc., Rev. 5:11, 12. Whether the angels shall, as some think, assume ethereal bodies, that they may be seen by the bodily eyes of the saints, and be in a nearer capacity to converse with them, I know not: but, as they have ways of converse among themselves, we have reason to think, that conversation between them and the saints shall not be forever blocked up.

(3.) They shall have society with the LORD HIMSELF in Heaven, glorious communion with God in Christ, which is the perfection of happiness. I choose to speak of communion with God and the man Christ, together; because, as we derive our grace from the Lamb so we shall derive our glory from him too, the man Christ being, if I may be allowed the expression, the center of the divine glory in Heaven, from whence it is diffused unto all the saints. This seems to be taught us by the Scriptures which express Heaven's happiness by "being with Christ," Luke 23:43, "This day you shall be with Me in paradise." John 17:24, "Father, I will that these also, whom you have given me, be with Me," and remarkably to this purpose is what follows, "that they may behold my glory." 1 Thessalonians 4:17, "So shall we be ever with the Lord," that is, the Lord Christ whom we shall meet in the air.

This also seems to be the import of the Scriptures, wherein God and the Lamb, the slain Savior, are jointly spoken of, in point of the happiness of the saints in Heaven, Rev. 7:17, "For the Lamb, who is in the center of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." Chapter 21:3, "Behold the tabernacle of God is with men, and he will dwell with them," as in a tabernacle, so the word signifies, that is, in the flesh of Christ: compare John 1:14; and verse 22, "The Lord God Almighty, and the Lamb are the temple of it." Here lies the chief happiness of the saints in Heaven, without which they never could be happy, though lodged in that glorious place, and blessed with the society of angels there. What I will venture to say of it, shall be comprised in three things:

First, The saints in Heaven shall have the glorious presence of God, and of the Lamb: God himself shall be with them, Rev. 21:3, and they shall forever be with the Lord. God is everywhere present in respect of his essence: the saints militant have his special gracious presence; but in Heaven they have his glorious presence. There they are brought near to the throne of the great King, and stand before him, where he shows his inconceivable glory. There they have the tabernacle of God, on which the cloud of glory rests, the all-glorious human nature of Christ, wherein the fullness of the Godhead dwells; not veiled, as in the days of his humiliation, but shining through that blessed flesh, that all his saints may behold his glory, and making that body more glorious than a thousand suns. So that the city has no need of the sun, nor of the moon, but "the glory of God does enlighten it, and the lamb is the light thereof," properly, "the candle thereof," Rev. 21:23, that is, the Lamb is the luminary or luminous body, which gives light to the city; as the sun and moon now give light to the world, or as a candle enlightens a dark room: and the light proceeding from that glorious luminary of the city, is the glory of God. Sometimes on earth that candle burns very dimly: it was hidden under a bushel in the time of his humiliation; only now and then it darted out some rays of this light, which dazzled the eyes of the spectators. But now it is set on high, in the city of God, where it shines, and shall shine forever, in perfection of glory. It was sometimes laid aside, as a stone disallowed of the builders: but now it is and forever will be, "the light," or luminary of that city; and that, "like unto a stone most precious, even like a jasper stone, clear as crystal," verse 11.

Who can conceive the happiness of the saints in the presence chamber of the great King, where he sits in his regal throne, making his glory eminently to appear in the man Christ? His gracious presence makes a mighty change upon the saints in this world: his glorious presence in Heaven, then, must needs raise their graces to perfection, and elevate their capacities. The saints experience that the presence of God, now on earth with them in his grace, can make a little Heaven out of a sort of Hell. How great, then, must the glory of Heaven be, by his presence there in his glory! If a candle, in some sort, beautifies a cottage or prison, how will the shining sun beautify a palace or paradise! The gracious presence of God made a wilderness lightsome—to Moses; the valley of the shadow of death—to David; a fiery furnace—to the three children: what a ravishing beauty, then, shall arise from the Sun of righteousness, shining in his meridian brightness on the street of the city paved with pure gold!

This glorious presence of God in Heaven, will put a glory on the saints themselves. The most pleasing garden is devoid of beauty, when the darkness of the night sits down on it; but the shining sun puts a glory on the blackest mountains: so those who are now as bottles in the smoke, when set in the glorious presence of God, will be glorious both in soul and body.

Secondly, The saints in Heaven shall have the full enjoyment of God and of the Lamb! This is it, which perfectly satisfies the rational creature; and here is the saints' everlasting rest. This will make up all their wants, and fill the desires of their souls, which, after all here obtained, still cry, "Give, give," not without some anxiety; because, though they do enjoy God, yet they do not enjoy him fully. As to the way and manner of this enjoyment, our Lord tells us, John 17:3, "This is life eternal, that they might know you, the only true God, and Jesus Christ, whom you have sent." Now there are two ways, in which a desirable object is known most perfectly and satisfyingly; the one is by sight, the other by experience. Sight satisfies the understanding, and experience satisfies the will. Accordingly, one may say, that the saints enjoy God and Lamb in Heaven, [1.] By an intuitive knowledge; [2.] By an experimental knowledge; both of them being perfect. I mean, in respect of the capacity of the creature; for otherwise a creature's perfect knowledge of an infinite Being is impossible.

The saints below enjoy God, in that knowledge they have of him by report, from his holy word, which they believe; they see him likewise darkly in the glass of ordinances, which do, as it were, represent the Bridegroom's picture, or shadow, while he is absent. They have also some experimental knowledge of him; they taste that God is good, and that the Lord is gracious. But the saints above shall not need a good report of the King, they shall see him; therefore, faith ceases: they will behold his own face; therefore, ordinances are no more. They shall drink, and drink abundantly, of that whereof they have tasted; and so hope ceases, for they are at the utmost bounds of their desires.

[1.] The saints in Heaven shall enjoy God and the Lamb, by sight, and that in a most perfect manner, 1 Corinthians 13:12, "Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known." Here our sight is but mediate, as by a mirror, in which we see not things themselves, but the images of things: but there we shall have an immediate view of God and the Lamb. Here our knowledge is but obscure: there it shall be clear, without the least mixture of darkness. The Lord now converses with his saints through the lattices of ordinances; but then shall they be in the presence chamber with him. There is a veil now on the glorious face, as to us: but when we come to the upper house, that veil, through which some rays of beauty are now darted, will be found entirely taken off; and then shall glorious excellencies and perfections, not seen in him by mortals, be clearly discovered, for we shall see his face, Rev. 22:4. The phrase seems to be borrowed from the honor put on some in the courts of monarchs, to be attendants on the king's person. We read, Jeremiahemiah 52:25, of "seven men that were" (Hebrew: "seers of the king's face," that is, as we read it) "near the king's person." O, unspeakable glory! the great king keeps his court in Heaven: and the saints shall all be his courtiers ever near the king's person, seeing his face. "The throne of God and of the Lamb shall be in it, and his servants shall serve him; and they shall see his face," Rev. 22:3, 4.

They shall see Jesus Christ, God and man, with their bodily eyes, as he will never lay aside the human nature. They will behold that glorious, blessed body, which is personally united to the divine nature, and exalted above principalities and powers, and every name that is named. There we shall see, with our eyes, that very body which was born of Mary at Bethlehem, and crucified at Jeremiahusalem between two thieves: the blessed head, that was crowned with thorns; the face, that was spit upon; the hands and feet, that were nailed to the cross; all shining with inconceivable glory. The glory of the man Christ will attract the eyes of all the saints, and he will be forever admired by all who believe, 2 Thessalonians 1:10.

The wise men fell down, and worshiped him, when they saw him "a young child, with Mary his mother in the house." But O, what a ravishing sight will it be to see him in his kingdom, on his throne, at the Father's right hand! "The Word was made flesh," John 1:14, and the glory of God shall shine through that flesh, and the joys of Heaven spring out from it, unto the saints, who shall see and enjoy God in Christ. For since the union between Christ and the saints is never dissolved, but they continue his members forever; and the members cannot draw their life, but from their head; seeing that which is independent on the head, as to vital influence, is no member: therefore, Jesus Christ will remain the everlasting bond of union between God and the saints; from whence their eternal life shall spring, John 17:2, 3, "You have given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal, that they might know you the only true God," etc. Verse 22, 23, "And the glory which you gave me, I have given them, that they may be one, even as we are one: I in them, and you in me, that they may be made perfect in one." Therefore the immediate enjoyment of God in Heaven, is to be understood in respect of the laying aside of word and sacraments, and such external means, as we enjoy God by in this world; but not as if the saints should then cast off their dependence on their Head for vital influences: nay, "the Lamb who is in the midst of the throne shall feed them, and lead them unto living fountains of waters," Rev. 7:17.

Now when we shall behold him, who died for us, that we might live for evermore, whose matchless love made him swim through the Red Sea of God's wrath, to make a path in the midst of it for us, by which we might pass safely to Canaan's land; then we shall see what a glorious one he was, who suffered all this for us; what treatment he had in the upper house; what hallelujahs of angels could not hinder him to bear the groans of a perishing multitude on earth, and to come down for their help; and what glory he laid aside for us. Then shall we be more "able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passes knowledge," Ephesians 3:18, 19. When the saints shall remember, that the waters of wrath which he was plunged into, are the wells of salvation from whence they draw all their joy; that they have received the cup of salvation in exchange for the cup of wrath his Father gave him to drink, which his sinless human nature shivered at; how will their hearts leap within them, burn with seraphic love, like coals of juniper, and the arch of Heaven ring with their songs of salvation!

The Jews, celebrating the feast of tabernacles, which was the most joyful of all their feasts, and lasted seven days, went once every day about the altar, singing hosanna with their myrtle, palm, and willow branches in their hands – the two former, signs of victory; the last, of chastity – in the mean time bending their boughs towards the altar. When the saints are presented as a chaste virgin to Christ, and as conquerors have got their palms in their hands, how joyfully will they compass the altar evermore, and sing their hosannas, or rather their hallelujahs about it, bending their palms towards it, acknowledging themselves to owe all unto the Lamb that was slain, and who redeemed them with his blood! To this agrees what John saw, Rev. 7:9, 10, "A great multitude stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, which sits upon the throne, and unto the Lamb."

They shall see God, Matthew 5:8. They will be happy in seeing the Father, Son, and Holy Spirit: not with their bodily eyes, in respect of which God is invisible, 1 Timothy 1:17, but with the eyes of their understanding; being blessed with the most perfect, full, and clear knowledge of God, and divine things, which the creature is capable of. This is called the beatific vision, and is the perfection of understanding, the utmost term thereof. It is but an obscure delineation of the glory of God, that mortals can have on earth; a sight, as it were, of "his back parts," Exodus. 33:23. But there they will see his face, Rev. 22:4. They shall see him in the fullness of his glory, and behold him fixedly; whereas it is but a passing view they can have of him here, Exodus. 34:6. There is a vast difference between the sight of a king in his common clothing, quickly passing by us; and a fixed leisurely view of him, sitting on his throne in his royal robes, his crown on his head, and his scepter in his hand: such a difference will there be, between the greatest manifestation of God that ever a saint had on earth, and the display of his glory in Heaven. There the saints shall eternally, without interruption, feast their eyes upon him, and be ever viewing his glorious perfections. And as their bodily eyes shall be strengthened and fitted to behold the glorious majesty of the man Christ; as eagles gaze on the sun, without being blinded thereby; so their minds shall have such an elevation, as will fit them to see God in his glory: their capacities shall be enlarged, according to the measure in which he shall be pleased to communicate himself unto them, for their complete happiness.

This blissful sight of God, being quite above our present capacities, we must needs be much in the dark about it. But it seems to be something else than the sight of that glory, which we shall see with our bodily eyes, in the saints, and in the man Christ, or any other splendor or refulgence from the Godhead whatever: for no created thing can be our chief good and happiness, nor fully satisfy our souls; and it is plain that these things are somewhat different from God himself. Therefore, I conceive, that the souls of the saints shall see God himself: so the Scriptures teach us, that we shall "see face to face, and know even as we are known," 1 Corinthians 13:12; and that "we shall see him as he is," 1 John 3:2.

Yet the saints can never have an adequate conception of God: they cannot comprehend that which is infinite. They may touch the mountain, but cannot grasp it in their arms. They cannot, with one glance of their eye, behold what grows on every side: but the divine perfections will be an unbounded field, in which the glorified shall walk eternally, seeing more and more of God; since they can never come to the end of that which is infinite. They may bring their vessels to this ocean every moment, and fill them with new waters. What a ravishing sight would it be, to see all the perfections, and lovely qualities, that are scattered here and there among the creatures, gathered together into one! But even such a sight would be infinitely below this blissful sight the saints shall have in Heaven. For they shall see God, in whom all these perfections shall eminently appear infinitely more, whereof there is no vestige to be found in the creatures. In him shall they see everything desirable, and nothing but what is desirable.

Then shall they be perfectly satisfied as to the love of God towards them, which they are now ready to question on every turn. They will no more find any difficulty to persuade themselves of it, by marks, signs, and testimonies: they will have an intuitive knowledge of it. They shall, with the profoundest reverence be it spoken, look into the heart of God, and there see the love he bore to them from all eternity, and the love and goodness he will bear to them for evermore.

The glorified shall have a most clear and distinct understanding of divine truths, for in his light we shall see light, Psalm 36:9. The light of glory will be a complete commentary on the Bible, and untie all the hard and knotty questions in divinity. There is no joy on earth comparable to that which arises from the discovery of truth; no discovery of truth comparable to the discovery of Scripture truth, made by the Spirit of the Lord unto the soul: "I rejoice at your word," says the psalmist, "as one who finds great spoil," Psalm 119:162. Yet, while here, it is but an imperfect discovery. How ravishing then will it be, to see the opening of all the treasure which was hidden in that field!

They shall also be led into the understanding of the works of God. The beauty of the works of creation and providence will then be set in due light. Natural knowledge will be brought to perfection by the light of glory. The mysterious web of providence will then be cut out, and laid before the eyes of the saints: and it will appear a most beautiful mixture; so as they shall all say together, on the view of it, "He has done all things well."

But, in a special manner, the work of redemption shall be the eternal wonder of the saints, and they will admire and praise the glorious plan forever. Then shall they get a full view of its suitableness to the divine perfections, and to the case of sinners; and clearly read the covenant that passed between the Father and the Son, from all eternity, concerning their salvation. They shall forever wonder and praise, and praise and wonder, at the mystery of wisdom and love, goodness and holiness, mercy and justice, appearing in the glorious scheme. Their souls shall be eternally satisfied with the sight of God himself, of their election by the Father, their redemption by the Son, and application thereof to them by the Holy Spirit.

[2.] The saints in Heaven shall enjoy God in Christ by experimental knowledge, which is, when the object itself is given and possessed. This is the participation of the divine goodness in full measure; which is the perfection of the will, and utmost term thereof. "The Lamb shall lead them unto living fountains of waters," Rev. 7:17. These are no other but God himself, "the fountain of living waters," who will fully and freely communicate himself unto them. He will pour out his goodness eternally into their souls: then shall they have a most lively sensation, in the innermost part of their souls, of all that goodness they heard of, and believe to be in him, and of what they shall see in him by the light of glory. This will be an everlasting practical exposition of that word, which men and angels cannot sufficiently unfold, namely, "God himself shall – be their God," Rev. 21:3. God will communicate himself unto them fully: they will no more be set to taste of the streams of divine goodness in ordinances, as they were accustomed, but shall drink at the fountain-head. They will be no more entertained with sips and drops, but filled with all the fullness of God. And this will be the entertainment of every saint: for, though in created things, what is given to one is withheld from another; yet this infinite good can fully communicate itself to all, and fill all.

Those who are heirs of God, the great heritage, shall then enter into a full possession of their inheritance: and the Lord will open his treasures of goodness unto them, that their enjoyment may be full. They shall not be stinted to any measure: but the enjoyment shall go as far as their enlarged capacities can reach. As a narrow vessel cannot contain the ocean, so neither can the finite creature comprehend the infinite good: but no measure shall be set to the enjoyment, but what arises from the capacity of the creature. So that, although there are degrees of glory, yet all shall be filled, and have what they can hold; though some will be able to hold more than others. There will be no lack to any of them; all shall be fully satisfied, and perfectly blessed in the full enjoyment of divine goodness, according to their enlarged capacities: as when bottles of different sizes are filled, some contain more, others less; yet all of them have what they can contain.

The glorified shall have all in God, for the satisfaction of all their desires. No created thing can afford satisfaction to all our desires: clothes may warm us, but they cannot feed us; the light is comfortable, but cannot nourish us. But in God we shall have all our desires, and we shall desire nothing without him. They shall be the happy ones—who desire nothing but what is truly desirable; they shall have all they desire. God will be all in all to the saints: he will be their life, health, riches, honor, peace, and all good things. He will communicate himself freely to them: the door of access to him shall never be shut again for one moment. They may, when they will, take of the fruits of the tree of life, for they will find it on each side of the river, Rev. 22:2. There will be no veil between God and them, to be drawn aside; but his fullness shall never stand open to them. No door to knock at in Heaven; no asking to go before receiving; the Lord will allow his people an unrestrained familiarity with himself there.

Now they are in part made "partakers of the divine nature!" but then they shall perfectly partake of it; that is to say, God will communicate to them his own image, make all his goodness not only pass before them, but pass into them, and stamp the image of all his own perfections upon them, so far as the creature is capable of receiving the same: from whence shall result a perfect likeness to him in all things in or about them; which completes the happiness of the creature. This is what the psalmist seems to have had in view, Psalm 17:15, "I shall be satisfied, when I awake with your likeness;" the perfection of God's image following upon the beatific vision. And so says John, 1 John 3:2, "We shall be like him; for we shall see him as he is." Hence there shall be a most close and intimate union between God and the saints: God shall be in them, and they in God, in a glorious and most perfect union; for then shall their dwelling in love be made perfect. "God is love; and he who dwells in love, dwells in God, and God in him," 1 John 4:16. How will the saints be united to God and he to them, when he shall see nothing in them but his own image; when their love shall arrive at its perfection, no nature but the divine nature being left in them; and all imperfection being swallowed up in their glorious transformation into the likeness of God! Their love to the Lord, being purified from the dross of self-love, shall be most pure; so as they shall love nothing but God, and in God. It shall no more be faint and languishing, but burn like coals of juniper. It will be a light without darkness, a flaming fire without smoke. As the live coal, when all the moisture is gone out of it, is all fire, so will the saints be all love, when they come to the full enjoyment of God in Heaven, by intuitive and experimental knowledge of him, by sight and full participation of the divine goodness.

Thirdly, From this glorious presence and enjoyment shall arise an unspeakable joy, which the saints shall be filled with. "In your presence is fullness of joy," Psalm 16:11. The saints sometimes enjoy God in the world; but when their eyes are darkened, so as not to perceive it, they have not the comfort of the enjoyment: but then, all mistakes being removed, they shall not only enjoy God, but rest in the enjoyment with inexpressible delight and satisfaction. The desire of earthly things causes torment, and the enjoyment of them often ends in loathing. But though the glorified saints shall ever desire more and more of God, their desires shall not be mixed with the least anxiety, since the fullness of the Godhead stands always open to them; therefore, they shall hunger no more, they shall not have the least uneasiness in their eternal appetite after the hidden manna. Neither shall continued enjoyment cause loathing; they shall never think they have too much: therefore, it is added, "neither shall the sun light on them, nor any heat," Rev. 7:16. The enjoyment of God and the Lamb will be ever fresh and new to them, through the ages of eternity: for they shall drink of living fountains of waters, where new waters are continually springing up in abundance, verse 17. They shall eat of the tree of life, which, for variety, affords twelve manner of fruits, and these always new and fresh, for it yields every month, Rev. 22:2. Their joy shall be pure and unmixed, without any dregs of sorrow; not slight and momentary, but solid and everlasting, without interruption.

They will enter into joy, Matthew 25:21, "Enter into the joy of your Lord." The expression is somewhat unusual, and brings to my recollection this word of our suffering Redeemer, Mark 14:34, "My soul is exceeding sorrowful unto death." His soul was beset with sorrows, as the word there used will bear; the floods of sorrow went round about him, encompassing him on every hand: wherever he turned his eyes, sorrow was before him; it flowed in upon him from Heaven, earth, and hell—all at once. Thus was he entered into sorrow, and therefore says, Psalm 69:2, "I am come into deep waters, where the floods overflow me." Now, why all this, but that his own people might enter into joy? Joy sometimes enters into us now, but has much to do to get access, while we are encompassed with sorrows: but then joy shall not only enter into us, but we shall enter into it, and swim forever in an ocean of joy, where we shall see nothing but joy wherever we turn our eyes. The presence and enjoyment of God and the Lamb will satisfy us with pleasures for evermore: and the glory of our souls and bodies, arising from thence, will afford us everlasting delight. The spirit of heaviness, how closely soever it cleaves to any of the saints now, shall drop off then: their weeping shall be turned into songs of joy, and bottles of tears shall issue in rivers of pleasure. Happy they, who now sow in tears, which shall spring up in joy in Heaven, and will encircle their heads with a weight of glory.

Thus far of the society in this kingdom of the saints.

10. In the last place, the kingdom shall endure FOREVER. As everything in it is eternal, so the saints shall have undoubted certainty, and full assurance, of the eternal duration of the same. This is a necessary ingredient in perfect happiness; for the least uncertainty as to the continuance of any good, is not without some fear, anxiety, and torment; and therefore is utterly inconsistent with perfect happiness. But the glorified shall never have fear, nor cause of fear, of any loss: they shall be "ever with the Lord," 1 Thessalonians 4:17. They shall all attain the full persuasion, that nothing shall be able to separate them from the love of God, nor from the full enjoyment of him forever. The inheritance "reserved in Heaven is incorruptible;" it has no principle of corruption in itself, to make it liable to decay, but endures for evermore. It is undefiled; nothing from without can mar its beauty, nor is there anything in itself to offend those who enjoy it. Therefore, it fades not away, but ever remains in its native luster, and primitive beauty, 1 Peter 1:4. Hitherto of the nature of the kingdom of Heaven.

 

II. We now proceed to speak of the admission of the saints into this their new kingdom. I shall briefly touch upon two things:

1. The formal admission, in the call upon them from the Judge to come into their kingdom.

2. The quality in which they are admitted and introduced to it.

1. Their admission, the text shows to be, by a voice from the throne: the King calling to them, from the throne, before angels and men, to come to their kingdom. Come and Go are but short words: but they will be such as will afford matter of thought to all mankind, through the ages of eternity; since everlasting happiness turns upon one, and everlasting misery on the other.

Now, our Lord bids the worst of sinners, who hear the gospel, Come; but the most part will not come unto him. Some few, whose hearts are touched by his Spirit, embrace the call, and their souls within them say, "Behold, we come unto you." They give themselves to the Lord, forsake the world and their lusts for him: they bear his yoke, and cast it not off; no, not in the heat of the day, when the weight of it, perhaps, makes them sweat the blood out of their bodies. Behold the fools! says the carnal world. But stay a little, O foolish world! From the same mouth whence they had the call they are now following, another call shall come, that will make amends for all: "Come you who are blessed of my Father, inherit the kingdom."

The saints shall find an inexpressible sweetness in this call, Come.

(1.) Hereby Jesus Christ shows his desire of their society in the upper house, that they may be ever with him there. Thus he will open his heart unto them, as sometimes he did to his Father concerning them, saying, "Father, I will they be with me, where I am," John 17:24. Now, the travail of his soul stands before the throne; not only the souls, but the bodies, he has redeemed; and they must come, for he must be completely satisfied.

(2.) Hereby they are solemnly invited to the marriage supper of the Lamb. They were invited to the lower table by the voice of the servants, and the sacred workings of the Spirit within them; and they came, and did partake of the feast of divine communications in the lower house: but Jesus Christ in person shall invite them, before all the world, to the highest table.

(3.) By this he admits them into the mansions of glory. The keys of Heaven hang at the belt of our royal Mediator. "All power in Heaven" is given to him, Matthew 28:18; and none get in there but whom he admits. When they were living on earth with the rest of the world, he opened the doors of their hearts, entered into them, and shut them again; so as sin could never re-enter, to reign there as formerly: now he opens Heaven's doors to them, draws his doves into the ark, and shuts them in; so as the law, death, and Hell, can never get them out again. The saints in this life were still laboring to enter into that rest; but Satan was always pulling them back, their corruptions always drawing them down; insomuch that they have sometimes been left to hang by a hair of promise, if I may be allowed the expression, not without fear of falling into the lake of fire: but now Christ gives the word for their admission, they are brought in, and put beyond all hazard.

(4.) He speaks to them as the person introducing them into the kingdom, into the presence-chamber of the great King, and unto the throne. Jesus Christ is the great Secretary of Heaven, whose office it is to bring the saints into the gracious presence of God now, and to whom alone it belongs to bring them into the glorious presence of God in Heaven. Truly Heaven would be a strange place to them, if Jesus were not there; but the Son will introduce his brethren into his Father's kingdom; they shall go in with him to the marriage, Matthew 25:10.

2. Let us consider in what quality they are introduced by him.

(1.) He brings them in as the blessed of his Father; so runs the call from the throne, "Come, you who are blessed of my Father," etc. It is Christ's Father's house they are to come into: therefore, he puts them in mind that they are blessed of the Father; dear to the Father, as well as to himself. This it is that makes Heaven home to them, namely, that it is Christ's Father's house, where they may be assured of welcome, being married to the Son, and being his Father's choice for that very end. He brings them in for his Father's sake, as well as for his own: they are the blessed of his Father; who, as he is the fountain of the Deity, is also the fountain of all blessings conferred on the children of men.

They are those whom God loved from eternity. They were blessed in the eternal purpose of God, being elected to everlasting life. At the opening of the book of life, their names were found written therein; so that by bringing them to the kingdom, he does but bring them to what the Father, from all eternity, designed for them: being saved by the Son, they are saved according to the Father's purpose, 2 Timothy 1:9. They are those to whom the Father has spoken well. He spoke well to them in his word, which must now receive its full accomplishment. They had his promise of the kingdom, lived and died in the faith of it; and now they come to receive the thing promised. Unto them he has done well.

A gift is often in Scripture called a blessing; and God's blessing is ever real, like Isaiahac's blessing, by which Jacob became his heir: they were all by grace justified, sanctified, and enabled to persevere to the end; now they are raised up in glory, and being tried, stand accepted in the judgment. What remains, then, but that God should crown his own work of grace in them, in giving them their kingdom, in the full enjoyment of himself forever?

Finally, they are those whom God has consecrated; the which also is a Scripture term of blessing, 1 Corinthians 10:16. God set them apart for himself, to be kings and priests unto him; and the Mediator introduces them, as such, to their kingdom and priesthood.

(2.) Christ introduces them, as heirs of the kingdom, to the actual possession of it. "Come, you who are blessed—inherit the kingdom." They are the children of God by regeneration and adoption; "And if children, then heirs, heirs of God, and joint-heirs with Christ," Romans 8:17. Now is the general assembly of the first-born before the throne: their minority is overpast; and the time appointed of the Father for their receiving their inheritance, is come. The Mediator purchased the inheritance for them with his own blood; their rights and evidences were drawn long ago, and registered in the Bible; nay, they have investment of their inheritance in the person of Christ, as their proxy, when he ascended into Heaven, "Where the forerunner is for us entered," Hebrews 6:20. Nothing remains, but that they enter into personal possession thereof, which, begun at death, is perfected at the last day; when the saints in their bodies, as well as their souls, go into their kingdom.

(3.) They are introduced to it as those it was prepared for, from the foundation of the world. The kingdom was prepared for them in the eternal purpose of God, before they, or any of them, had a being; which shows it to be a gift of free grace to them. It was from eternity, the divine purpose, that there should be such a kingdom for the elect; and that all impediments which might oppose their access to it, should be removed out of the way: and also, by the same eternal decree, everyone's place in it was determined and set apart, to be reserved for him, that each of the children coming home at length into their Father's house, might find his own place awaiting him, and ready for him; as at Saul's table, David's place was empty, when he was not there to occupy it himself, 1 Samuel 20:25. And now the appointed time is come, they are brought in, to take their several places in glory.

I shall conclude my discourse on this subject with a word of APPLICATION:

1. To all who claim a right to this kingdom.

2. To those who have indeed a right to it.

3. To those who have no right thereto.

1. To all who CLAIM a right to this kingdom. Since it is evident there is no promiscuous admission into the kingdom of Heaven, and none do obtain it but those whose claim to it is solemnly tried by the great Judge, and, after trial, supported as good and valid; it is necessary that all of us impartially try and examine, whether, according to the laws of the kingdom, contained in the Holy Scriptures, we can verify and make good our claim to this kingdom. The hopes of Heaven, which most men have, are built on such sandy foundations, as can never abide the trial; having no ground whatever but in their own deluded imagination: such hopes will leave those who entertain them, miserably disappointed at last. Therefore, it is not only our duty, but our interest, to put the matter to a fair trial in time. If we find we have no right to Heaven, we are yet in the way; and what we have not, we may obtain: but if we find we have a right to it, we shall then have the comfort of a happy prospect into eternity; which is the greatest comfort one is capable of in the world.

If you inquire, how you may know whether you have a right to Heaven or not, I answer, You may know that by the state you are now in. If you are yet in your natural state, you are children of wrath, and not children of this kingdom; for that state, to those who live and die in it, issues in eternal misery. If you be brought into the state of grace, you have a just claim to the state of glory; for grace will certainly issue in glory at length. This kingdom is an inheritance, which none but the children of God can justly claim. Now, we become the children of God by regeneration, and union with Christ his Son; "And if children, then heirs, heirs of God, and joint-heirs with Christ," Romans 8:17. These, then, are the great points upon which our evidences for the state of glory depend. Therefore, I refer you to what is said on the state of grace, for satisfying you as to your right to glory.

If you are heirs of glory, "the kingdom of God is within you," by virtue of your regeneration and union with Christ.

(1.) The kingdom of Heaven has the throne in your heart, if you have a right to that kingdom: Christ is in you, and God is in you; and having chosen him for your portion, your soul has taken up its everlasting rest in him, and gets no true rest but in him; as the dove, until she came into the ark. To him the soul habitually inclines, by virtue of the new nature, the divine nature, which the heirs of glory are partakers of, Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you."

(2.) The laws of Heaven are in your heart, if you are an heir of Heaven, Hebrews 8:10, "I will put my laws into their mind, and write them in their hearts." Your mind is enlightened in the knowledge of the laws of the kingdom, by the Spirit of the Lord, the instructor of all the heirs of glory; for whoever may lack instruction, surely an heir to a crown shall not lack it. "It is written in the prophets, And they shall be all taught of God," John 6:45. Therefore, though father and mother leave them early, or are in no concern about their Christian education, and they be soon put to work for their daily bread, yet they shall not lack teaching.

Your heart is changed, and you bear God's image, which consists in "righteousness and true holiness," Ephesians 4:24. Your soul is reconciled to the whole law of God, and at war with all known sin. In vain do they pretend to the holy kingdom, who are not holy in heart and life; for "without holiness no man shall see the Lord," Hebrews 12:14. If Heaven is a rest, it is for spiritual laborers, not for loiterers. If it is an eternal triumph, they are not in the way to it who avoid the spiritual warfare, and are in no care to subdue corruption, resist temptation, and to cut their way to it through the opposition made by the devil, the world, and the flesh.

(3.) The treasure in Heaven is the chief in your esteem and desire; for it is your treasure, and "where your treasure is, there will your heart be also," Matthew 6:21. If it is not the things that are seen, but the things that are not seen, which your heart is in the greatest care and concern to obtain; if you are driving a trade with Heaven, and your chief business lies there; it is a sign that your treasure is there, for your heart is there. But if you are of those who wonder why so much ado is made about Heaven and eternal life, as if less might serve the turn, you are like to have nothing to do with it at all. Carnal men value themselves most on their treasures upon earth; with them, the things that are not seen are weighed down by the things that are seen, and no losses so much affect them as earthly losses: but the heirs of the crown of glory value themselves most on their treasures in Heaven, and will not put their private estate in the balance with their eternal kingdom; nor will the loss of the former go so near their hearts, as the thoughts of the loss of the latter. Where these first-fruits of Heaven are to be found, the eternal weight of glory will surely follow after; while the lack of them must be admitted according to the word, to be an incontestable evidence of an heir of wrath.

2. Let the heirs of the kingdom behave themselves suitably to their character and dignity. Live as having the faith and hope of this glorious kingdom: let your heart be in Heaven, Philippians 3:20. Let your souls delight in communion with God while you are on earth, since you look for your happiness in communion with him in Heaven. Let your speech and actions savor of Heaven; and in your manner of life, look like the country to which you are going: that it may be said of you, as of Gideon's brethren, Judges 8:18, "Each one resembled the children of a king." Maintain a holy contempt of the world, and of the things of the world. Although others, whose earthly things are their best things, set their hearts upon them, yet it befits you to set your feet on them, since your best things are above. This world is but the country through which lies your road to Immanuel's land. Therefore, pass through it as pilgrims and strangers; and do not immerse yourself in the encumbrances of it, so as to retard you in your journey. It is unworthy of one born to a palace, to set his heart on a poor cottage, to dwell there. It is unworthy of one running for a prize of gold, to depart from his way to gather pebbles and sticks. How much more is it unworthy of an heir of the kingdom of Heaven, to be groveling among the baubles of this world—when he should be going on to receive his crown.

The prize set before you challenges your utmost zeal, activity, and diligence; and holy courage, resolution, and magnanimity, befit those who are to inherit the crown. You cannot come to it without fighting your way to it, through difficulties from without and from within: but the kingdom before you is sufficient to balance them all, though you should be called to resist even unto blood. Prefer Christ's cross before the world's crown, and want in the way of duty, before ease and wealth in the way of sin: "Choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season," Hebrews 11:25. In a common inn, strangers perhaps fare better than the children; but here lies the difference: the children are to pay nothing for what they receive; but the strangers get their bill, and must pay completely for all they have had. Did we consider the after-reckoning of the wicked for all the smiles of common providence they meet with in the world, we would not grudge them their good things here, nor take it amiss that God keeps our best things last. Heaven will make up all the saints' losses, and there all tears will be wiped away from their eyes.

It is worth observing, that there is such a variety of Scripture notions of Heaven's happiness, as may suit every afflicted case of the saints. Are they oppressed? The day comes in which they shall have the dominion. Is their honor laid in the dust? A throne to sit upon, a crown on their head, and a scepter in their hand, will raise it up again. Are they reduced to poverty? Heaven is a treasure. If they be forced to leave their own homes, yet Christ's Father's house is ready for them. Are they driven to the wilderness? There is a city prepared for them. Are they banished from their native country? They shall inherit a better country. If they are deprived of public ordinances, the Lord God Almighty, and the Lamb, are the temple there, where they are going; a temple, the doors of which none can shut. If their life is full of bitterness, Heaven is a paradise for pleasure. If they groan under the remains of spiritual bondage, there is a glorious liberty abiding them. Do their defiled garments make them ashamed? The day comes, in which their robes shall be white, pure, and spotless. The battle against flesh and blood, principalities and powers, is indeed sore: but a glorious triumph awaits them. If the toil and labors of the Christian life be great, there is an everlasting rest for them in Heaven. Are they judged unworthy of the society of angels in Heaven? Do they complain of frequent interruptions of their communion with God? There they shall go no more out, but shall see his face for evermore. If they are in darkness here, eternal light is there. If they grapple with death, there they shall have everlasting life. And, to sum up all in one word, "He who overcomes shall inherit all things," Rev. 21:7. He shall have peace and plenty, profit and pleasure, everything desirable; full satisfaction to his most enlarged desires. Let the expectants of Heaven, then, lift up their heads with joy; let them gird up their loins, and so run that they may obtain; trampling on everything that may hinder them in their way to the kingdom. Let them never account any duty too hard, nor any cross too heavy, nor any pains too great, so that they may attain the crown of glory.

3. Let those who have no right to the kingdom of Heaven, be stirred up to seek it with all diligence. Now is the time, wherein the children of wrath may become heirs of glory: when the way to everlasting happiness is opened, it is no time to sit still and loiter. Raise up your hearts towards the glory that is to be revealed; and be not always in search of rest in this perishing earth.

What can all your worldly enjoyments avail you, while you have no solid ground to expect Heaven after this life is gone? The riches and honors, profits and pleasures, which must be buried with us, and cannot accompany us into another world—are but a wretched portion, and will leave men comfortless at length. Ah! why are men so eager in their lifetime to receive their good things? Why are they not rather careful to secure a saving interest in the kingdom of Heaven, which would never be taken from them, but afford them a portion to make them happy through the ages of eternity? If you desire honor, there you may have the highest honor, which will last when the world's honors are laid in the dust! If you desire riches, Heaven will yield you a treasure; and there are pleasures for evermore. O! be not despisers of the pleasant land, neither judge yourselves unworthy of eternal life; close with Christ, as he is offered to you in the gospel, and you shall inherit all things. Walk in the way of holiness, and it will lead you to the kingdom. Fight against sin and Satan, and you shall receive the crown. Forsake the world, and the doors of Heaven will be opened to receive you!

 

Part 6. HELL

OUTLINE

Introduction

  1. The 'quality' of the condemned: 'you cursed.'

  2. The 'punishment' which they are adjudged to, and to which they were always bound over by virtue of the curse.

  3. The 'aggravations' of their torments–

    a. They are ready for them, they are not to expect a moment's respite.

    b. They will have the society of devils in their torments, being shut up with them in Hell.

    c. The last aggravation of their torment is the eternal duration thereof;

DOCTRINE– The wicked shall be shut up under the curse of God, in everlasting misery, with the devils in Hell!

I. THE "CURSE" UNDER WHICH THE DAMMED SHALL BE SHUT UP IN HELL–

  1. It is a voice of extreme indignation and wrath, a furious rebuke from the Lion of the tribe of Judah.

  2. It is a voice of extreme disdain and contempt from the Lord.

  3. It is a voice of extreme hatred.

  4. It is a voice of eternal rejection from the Lord.

Application- Let all those who being yet in their natural state, are under the curse, consider this, and flee to Jesus Christ in time, that they may be delivered from it.

II. THE "MISERY" OF THE DAMNED, under that curse–

A. The punishment of loss which the damned shall undergo is separation from the Lord.

  1. This separation will be AN INVOLUNTARY SEPARATION.

  2. It will be a total AND UTTER SEPARATION.

  3. It will be a FINAL SEPARATION.

B. The damned shall be punished in Hell with the punishment of 'sense' as they must depart from God into everlasting fire.

  1. But, first, I shall prove that, whatever kind of fire it is, it is more vehement and terrible than any fire we on earth are acquainted with.

(a) As in Heaven, grace being brought to its perfection, profit and pleasure also arrive at their height there. So sin, being come to its height in Hell, the evil of punishment also arrives at its perfection there.

(b) Why are the things of another world represented to us in an earthly dress, in the Word, but because the weakness of our capacities in such matters, which the Lord is pleased to condescend unto, requires it.

(c) Our fire cannot affect a spirit, but by way of sympathy with the body to which it is united.

(d) The preparation of this fire proves the inexpressible vehemence and dreadfulness of it.

  2. As to the second point proposed, namely, the properties of the fiery torments in Hell:

    (a) They will be universal torments, every part of the creature being tormented in that flame.

    (b) The torments in Hell are manifold.

    (c) They will be most intense and vehement torments, causing 'weeping, wailing, and gnashing of teeth'

    (d) The torments will be uninterrupted. There is no intermission there- no ease, no, not for a moment.

    (e) They will be unpitied.

    (f) To complete their misery, their torments shall be eternal!

Application 1. Learn from this the evil of sin.

Application 2. What a God He is with whom we have to do!

Application 3. The damned shall have the society of devils in their miserable state in Hell.

III. THE DAMNED SHALL HAVE THE SOCIETY OF DEVILS IN THEIR MISERABLE STATE IN HELL–

IV. THE ETERNITY OF THE WHOLE–

A. WHAT ETERNITY IS

B. A VIEW OF WHAT IS ETERNAL, IN THE STATE OF THE DAMNED IN HELL–

(1) The damned themselves shall be eternal; they will have a being forever, and will never be substantially destroyed or annihilated.

(2) The curse shall lie upon them eternally, as the everlasting chain to hold them in the everlasting fire, a chain that shall never be loosed, being fixed forever about them by the dreadful sentence of the eternal judgment.

(3) Their punishment shall be eternal.

(4) Their knowledge and 'feeling' of their misery shall be eternal, and they shall assuredly know that it will be eternal.

Then shall he say also unto them on the left hand, "Depart from me, you cursed ones, into everlasting fire, prepared for the devil and his angels." Matthew 25:41
 

INTRODUCTION

Were there no other place of eternal lodging but Heaven, I should here have closed my discourse of man's eternal state; but as in the other world there is a prison for the wicked, as well as a palace for saints, we must also inquire into that state of everlasting misery; which the worst of men may well bear with, without crying—'Have you come to torment us before the time?' since there is yet access to flee from the wrath to come; and all that can be said of it comes short of what the dammed will feel; for 'who knows the power of God's anger?'

The last thing which our Lord did, before He left the earth, was, 'He lifted up his hands, and blessed his disciples' (Luke, 24:50,51). But the last thing He will do, before He leaves the throne, is to curse and condemn His enemies; as we learn from the text which contains the dreadful sentence wherein the everlasting misery of the wicked is declared. In which, three things may be taken notice of–

1. The 'quality' of the condemned—'you cursed.' The Judge finds the 'curse of the law' upon them as transgressors, and sends them away with it, from His presence, into Hell, there to be fully executed upon them.

2. The 'punishment' which they are sentenced to, and to which they were always bound over by virtue of the curse. And it is twofold- the punishment of 'loss', in separation from God and Christ- 'Depart from Me;' And the punishment of 'sense'- in most poignant and extreme torments- Depart from Me 'into fire.'

3. The 'aggravations' of their torments–

a. They are ready for them, they are not to expect a moment's respite. The fire is prepared and ready to catch hold of those who are thrown into it.

b. They will have the society of devils in their torments, being shut up with them in Hell. They must depart into the same fire, prepared for Beelzebub, the prince of devils, and his angels; namely, other reprobate angels who fell with him, and became devils. It is said to be prepared for them; because the demons sinned and were condemned to Hell before man sinned.

This speaks further terror to the damned, that they must go into the same torments, and place of torment, with the devil and his angels. They hearkened to his temptations, and they must partake in his torments- his works they would do, and they must receive the wages, which is death.

In this life they joined with devils, in malice against God and Christ, and the way of holiness. And in eternity, they must lodge with them.

Thus all the goats shall be shut up together- for that name is common to devils and wicked men, in Scripture (Lev 17:7), where the word rendered devils properly signifies hairy ones, or goats, in the shape of which creatures, devils delighted much to appear to their worshipers.

c. The last aggravation of their torment is the eternal duration thereof; they must depart into 'everlasting' fire. This is what puts the top-stone upon their misery, namely, that it shall never have an end.
 

DOCTRINE—THE WICKED SHALL BE SHUT UP UNDER THE CURSE OF GOD, IN EVERLASTING MISERY, WITH THE DEVILS IN HELL!

After having proved that there shall be a resurrection of the body and a general judgment, I think it is not needful to insist on proving the truth of future punishment. The same conscience there is in men of a future judgment, bears witness also of the truth of future punishment. (And that the punishment of the damned shall not be annihilation, or a reducing them to nothing, will be clear in the progress of our discourse.) In treating of this awful subject I shall inquire into these four things–

I. The curse under which the damned shall be shut up.

II. Their misery under that curse.

III. Their society with devils in this miserable state.

IV. The eternity of the whole.
 

I. THE CURSE UNDER WHICH THE DAMMED SHALL BE SHUT UP IN HELL–

It is the terrible sentence of the law by which they are bound over to the wrath of God, as transgressors. This curse does not first come upon them when standing before the tribunal to receive their sentence; but they were born under it, they led their lives under it in this world, they died under it, and rose with it out of their graves. And the Judge finding the curse upon them, sends them away with it into the pit, where it shall lie on them through all the ages of eternity.

By nature all men are under the curse. But it is removed from the elect by virtue of their union with Christ. It abides on the rest of sinful mankind, and by it they are devoted to destruction, and separated to evil.

Thus shall the damned forever be persons devoted to destruction! separate and set apart from the rest of mankind, unto evil, as vessels of wrath! set up as marks for the arrows of divine wrath! and made the common receptacle and shore of eternal vengeance!

This curse has its first-fruits on earth, which are a pledge of the whole lump that is to follow. Hence it is, that temporal and eternal miseries on the enemies of God, are sometimes included under one and the same expression in the threatening. What is that judicial blindness to which many are given up, 'whom the God of this world has blinded' (2 Cor 4:4), but the first fruits of Hell and of the curse? Their sun is going down at noon-day, their darkness increasing, as if it would not stop until it issue in utter darkness.

Many a lash in the dark, does conscience give the wicked, which the world does not hear of—and what is that but the never-dying worm already begun to gnaw them? And there is not one of these but they may call it Joseph, for 'the Lord shall add another'; or rather Gad, for 'a troop comes.'

These drops of wrath are terrible forebodings of the full shower which is to follow. Sometimes they are given up to their vile affections, that they have no more command over them (Rom 1:26). So their lusts grow up more and more towards perfection, if I may so speak.

As in Heaven grace comes to its perfection, so in Hell sin arrives at its highest pitch; and as sin is thus advancing upon the man, he is the nearer and likelier to Hell.

There are three things that have a fearful aspect here–

1. When everything that might do good to men's souls, is blasted to them; so that their blessings are cursed–

sermons, prayers, admonitions, and reproofs, which are powerful towards others, are quite ineffectual to them.

2. When men go on in sinning still, in the face of plain rebukes from the Lord, in ordinances and providences. God meets them with rods in the way of their sin, as it were striking them back; yet they rush forward. What can be more like Hell, where the Lord is always smiting and the damned always sinning against Him?

3. When everything in one's lot is turned into fuel for one's lusts. Thus, adversity and prosperity, poverty and wealth, the lack of ordinances and the enjoyment of them, do all but nourish the corruptions of many. Their vicious stomachs corrupt whatever they receive, and all does but increase noxious humors.

But the full harvest follows, in that misery which they shall forever lie under in Hell; that wrath which, by virtue of the curse, shall come upon them to the uttermost- which is the curse fully executed. This black cloud opens upon them, and the terrible thunderbolt strikes them, by that dreadful voice from the throne, 'Depart from me, you cursed', which will give the whole wicked world a dismal view of what is in the bosom of the curse.

1. It is a voice of extreme indignation and wrath, a furious rebuke from the Lion of the tribe of Judah! His looks will be most terrible to them; His eyes will cast flames of fire on them; and His words will pierce their hearts, like envenomed arrows! When He will thus speak them out of His presence forever, and by His word chase them away from before the throne, they will see how keenly wrath burns in His heart, against them for their sins!

2. It is a voice of extreme disdain and contempt from the Lord. Time was when they were pitied, admonished to pity themselves, and to be the Lord's; yet they despised Him, they would have none of Him—but now they shall be buried out of His sight, under everlasting contempt!

3. It is a voice of extreme hatred. Hereby the Lord shuts them out of His affections of love and mercy. 'Depart, you cursed.' I cannot endure to look at you; there is not one purpose of good to you in My heart; nor shall you ever hear one word more of hope from Me.

4. It is a voice of eternal rejection from the Lord. He commands them to be gone and so casts them off forever. Thus the doors of Heaven are shut against them; the gulf is fixed between them and it, and they are driven to the pit.

Now, were they to cry with all possible earnestness- 'Lord, Lord, open to us;' they will hear nothing but- 'Depart, depart you cursed ones.' Thus shall the dammed be shut up under the curse.
 

Application–

Let all those who being yet in their natural state, are under the curse, consider this, and flee to Jesus Christ in time, that they may be delivered from it.

How can you sleep in that state, being under the curse!

Jesus Christ is 'now' saying unto you- 'Come you cursed, I will take the curse from off you, and give you the blessing.' The waters of the sanctuary are now running, to heal the cursed ground; take heed to improve them for that end to your own souls, and fear it as Hell to get no spiritual advantage thereby.

Remember that 'the miry places,' which are neither sea nor dry land, are a fit emblem of hypocrites; 'and the marshes,' that neither breed fish, nor bear trees, but the waters of the sanctuary leave them, as they find them, in their barrenness, 'shall not be healed,' seeing they spurn the only remedy. 'They shall be given to salt,' -left under eternal barrenness, set up for the monuments of the wrath of God, and concluded forever under the curse! (Ezek 47:11).

Let all CURSERS consider this, whose mouths are filled with cursing themselves and others. He who 'clothes himself with cursing,' shall find the curse 'come into his affections like water, and oil into his bones' (Ps.109:18), if repentance prevent it not. He shall get all his imprecations against himself fully answered, in the day wherein he stands before the tribunal of God—and shall find the killing weight of the curse of God, which he now makes light of.
 

II. THE MISERY OF THE DAMNED, under that curse–

It is a misery which the tongues of men and angels cannot sufficiently express. God always acts like Himself- as no favors can be compared to His, so also His wrath and terrors are without a parallel.

As the saints in Heaven are advanced to the highest pitch of happiness, so the damned in Hell arrive at the height of misery.

Two things here I shall soberly inquire into–

the punishment of 'loss', and the punishment of 'sense', in Hell. But since these also are such things as eye has not seen, nor ear heard, we must, as geographers do, leave a large void for the unknown land, which that day will discover.

A. THE PUNISHMENT OF 'LOSS' WHICH THE DAMNED SHALL UNDERGO IS SEPARATION FROM THE LORD. 'Depart from me, you cursed.' This will be a stone upon their grave's mouth, as 'the talent of lead' (Zech 5:7,8), that will hold them down forever.

They shall be eternally separated from God and Christ. Christ is the way to the Father—but the way, as for them, shall be everlastingly blocked up. The bridge shall be drawn, and the great gulf fixed; so shall they be shut up in a state of eternal separation from God the Father, Son, and Holy Spirit.

They will be 'locally' separated from the man Christ and shall never come into the seat of the blessed, where He appears in His glory; but they will be cast out into outer darkness (Mt 22:13).

They cannot indeed be locally separated from God, they cannot be in a place where He is not; since He is, and will be present everywhere—'If I make my bed in Hell,' says the psalmist, 'behold you are there' (Psalm 139:8). But they shall be miserable beyond expression, in a 'relative' separation from God. Though He will be present in the very center of their souls, (if I may so express it), while they are wrapped up in fiery flames, in utter darkness- it shall only be to feed them with the vinegar of His wrath, and to punish them with the emanations of His revenging justice.

They shall never more taste of His goodness and bounty, nor have the least glimpse of hope from Him. They will see His heart to be absolutely alienated from them, and that it cannot be favorable towards them; that they are the party against whom the Lord will have indignation forever. They shall be deprived of the glorious presence and enjoyment of God- they shall have no part in the beatific vision; nor see anything in God towards them but one wave of wrath rolling after another! This will bring upon them overwhelming floods of sorrow for evermore.

They shall never taste of the rivers of pleasures which the saints in Heaven enjoy; but shall have an everlasting winter and a perpetual night, because the Sun of Righteousness has departed from them and so they are left in utter darkness. So great as Heaven's happiness is, so great will their loss be—for they can have none of it forever.

1. This separation will be AN INVOLUNTARY SEPARATION. 'Now' they depart from Him. They will not come to Him, though they are called and entreated to come.

But 'then' they shall be driven away from Him, when they would gladly abide with Him. Although the question 'What is your beloved more than another beloved?' is frequent now among the despisers of the Gospel, there will be no such question among all the damned; for then they will see that man's happiness is only to be found in the enjoyment of God, and that the loss of Him is a loss that can never be balanced.

2. IT WILL BE A TOTAL AND UTTER SEPARATION. Though the wicked are, in this life, separated from God, yet there is a kind of interchange between them- He gives them many good gifts, and they give Him, at least, some good words; so that the peace is not altogether hopeless.

But 'then' there shall be a total separation, the damned being cast into utter darkness, where there will not be the least gleam of light or favor from the Lord; which will put an end to all their fair words to Him.

3. IT WILL BE A FINAL SEPARATION. They will part with Him, never more to meet, being shut up under everlasting horror and despair. The match between Jesus Christ and unbelievers, which has so often been carried forward, and put back again, shall then be broken up forever; and never shall one message of favor or goodwill go between the parties anymore.

This punishment of loss, in a total and final separation from God, is a misery beyond what mortals can conceive, and which the dreadful experience of the damned can only sufficiently unfold. But that we may have some conception of the horror of it, let these following things be considered–

(1) God is the chief good; therefore, to be separated from Him, must be the chief evil. Our native country, our relations, and our life, are good, and therefore to be deprived of them we reckon a great evil; and the better anything is, so much the greater evil, is the loss of it. Wherefore, God being the chief good, and no good comparable to Him, there can be no loss so great as the loss of God.

The full enjoyment of Him is the highest pinnacle of happiness the creature is capable of arriving at. To be fully and finally separated from Him, must then be the lowest step of misery which the rational creature can be reduced to. To be cast off by men, by good men, is distressing; what must it then be, to be rejected of God, of goodness itself?

(2) God is the fountain of all goodness, from which all goodness flows to the creatures and by which it is continued in them, and to them. Whatever goodness or perfection, natural as well as moral, is in any creature- it is from God, and depends upon Him, as the light is from, and depends on, the sun. For every created being, as such, is a dependent one.

Wherefore, a total separation from God, wherein all comfortable communication between God and a rational creature is absolutely blocked up, must of necessity bring along with it a total eclipse of all light of comfort and ease whatever. If there is but one window, or open place, in a house, and that be totally shut up, it is evident there can be nothing but darkness in that house.

Our Lord tells us (Matt 19:17), 'There is none good but one, that is, God.' Nothing good or comfortable is originally from the creature—whatever good or comfortable thing one finds in one's self, as health of body, peace of mind- whatever sweetness, rest, pleasure, or delight, one finds in other creatures, as in food, drink, arts and sciences- all these are but some faint rays of Divine perfections, communicated from God unto the creature, and depending on a constant influence from Him for their being; which failing, they would immediately be gone- for it is impossible that any created thing can be to us more or better than what God makes it to be.

All the rivulets of comfort we drink of, within or outside of ourselves, come from God as their spring-head. If the course of which towards us being stopped, of necessity they must all dry up. So that when God goes, all that is good and comfortable goes with Him, all ease and quiet of body and mind (Hos 9:12), 'Woe also to them, when I depart from them.'

When the wicked are totally and finally separated from Him, all that is comfortable in them, or about them, returns to its fountain- as the light goes away with the sun, and darkness succeeds in the room thereof. Thus, in their separation from God, all peace is removed far away from them, and pain in body and anguish of soul, succeed to it.

All joy goes, and unmixed sorrow settles in them. All quiet and rest separate from them and they are filled with horror and rage. Hope flies away, and despair seizes them. Common operations of the Spirit, which now restrain them, are withdrawn forever, and sin comes to its utmost height. Thus we have a dismal view of the horrible spectacle of sin and misery, which a creature proves when totally separated from God and left to itself; and we may see this separation from God to be the very Hell of Hell.

Being separated from God, they are deprived of all good. The good things which they set their hearts upon in this world are beyond their reach there. The covetous man cannot enjoy his wealth there; nor the ambitious man his honors; nor the sensual man his pleasures—no, not a drop of water to cool his tongue (Luke 16:24,25).

No food or drink there to strengthen the faint; no sleep to refresh the weary—and no music, or pleasant company, to comfort and cheer up the sorrowful.

And as for those holy things they despised in the world, they shall never more hear of them, nor see them.

No offer of Christ there, no pardon, no peace; no wells of salvation in the pit of destruction. In one word, they shall be deprived of whatever might comfort them, being totally and finally separated from God, the fountain of all goodness and comfort.

(3) Man naturally desires to be happy, being conscious to himself that be is not self-sufficient. He forever has a desire of something outside of himself, to make him happy; and the soul being, by its natural make and constitution, capable of enjoying God, and nothing else being commensurable to its desires, it can never have true and solid rest until it rests in the enjoyment of God. This desire of happiness the rational creature can never lay aside, no, not even in Hell.

Now, while the wicked are on earth, they seek their satisfaction in the creature. And when one thing fails, they go to another- thus they spend their time in the world, deceiving their own souls with vain hopes.

But, in the next world, all comfort in the creatures failing, and the shadows which they are now pursuing having all vanished in a moment, they shall be totally and finally separated from God, and see they have thus lost Him.

So the doors of earth and Heaven both are shut against them at once. This will create them unspeakable anguish, while they shall live under an eternal gnawing hunger after happiness, which they certainly know shall never be in the least measure satisfied, all doors being closed on them.

Who then can imagine how this separation from God shall cut the damned to the heart! How they will roar and rage under it! How it will sting and gnaw them through the ages of eternity!

(4) The damned shall know that some are perfectly happy, in the enjoyment of that God from whom they themselves are separated; and this will aggravate the sense of their loss- that they can never have any share with those happy ones.

Being separated from God, they are separated from the society of the glorified saints and angels. They may see Abraham afar off, and Lazarus in his bosom, but can never come into their company; being, as unclean lepers, thrust outside of the camp, and excommunicated from the presence of the Lord, and of all His holy ones.

It is the opinion of some, that every person in Heaven or Hell shall hear and see all that passes in either state. Whatever is to be said for this, we have ground from the Word to conclude that the damned shall have a very accurate knowledge of the happiness of the saints in Heaven; for what else can be meant of the rich man in Hell seeing Lazarus in Abraham's bosom?

One thing is plain in this case, that their own torments will give them such notions of the happiness of the saints, as a sick man has of health, or a prisoner has of liberty. And as they cannot fail of reflecting on the happiness of those in Heaven, without any hope of attaining to contentment with their own lot, so every thought of that happiness will aggravate their loss.

It would be a mighty torment to a hungry man, to see others liberally feasting, while he is so chained up as not to have one crumb to stop his gnawing appetite.

To bring music and dancing before a man laboring under extreme pains, would but increase his anguish. How then will the songs of the blessed, in their enjoyment of God, make the damned mourn under their separation from Him!

(5) They will remember that time was when they might have been made partakers of the blessed company of saints, in their enjoyment of God- and this will aggravate their sense of the loss. All will remember that there was once a possibility of it; that they were once in the world, in some corners of which the way of salvation was laid open to men's view- and may wish they had gone round the world, until they had found it out.

Despisers of the Gospel will remember, with bitterness, that Jesus Christ, with all His benefits, was offered to them—that they were exhorted, entreated, and pressed to accept, but would not; and that they were warned of the misery they now feel, and exhorted to flee from the wrath to come, but they would not hearken.

The Gospel offer slighted will make a hot Hell, and the loss of an offered Heaven, will be a sinking weight on the spirits of unbelievers in the pit.

Some will remember that there was a probability of their being eternally happy; that once they seemed to stand fair for it, and were not far from the kingdom of God; that they had once almost consented to the blessed bargain- the pen was in their hand, as it were, to sign the marriage contract between Christ and their souls; but unhappily they dropped it, and turned away from the Lord, to their lusts again.

Others will remember that they thought themselves sure of Heaven, but, being blinded with pride and self-conceit, they were above ordinances, and beyond instruction, and would not examine their state- which was their ruin. But then they will in vain wish that they had reputed themselves the worst of the congregation, and curse the fond conceit they had of themselves, and that others had of them too.

Thus it will sting the damned, that they might have escaped this loss.

(6) They will see the loss to be irrecoverable—that they must eternally lie under it, never, never to be repaired.

Might the damned, after millions of ages in Hell, regain what they have lost, it would be some ground of hope; but the prize is gone, and never can be recovered.

There are two things which will pierce them to the heart–

1. That they never knew the worth of it, until it was irrecoverably lost–

Should a man give away an earthen pot full of gold for a trifle, not knowing what was in it until it was quite gone from him, and past recovery, how would this foolish action gall him, upon the discovery of the riches in it!

Such a one's case may be a faint resemblance of the case of despisers of the Gospel, when in Hell they lift up their eyes, and behold that to their torment, that which they will not see now to their salvation.

2. That they have lost it for dross and dung–

sold their part of Heaven, and not enriched themselves with the price. They have lost Heaven for earthly profits and pleasures, and now both are gone together from them.

The drunkard's cups are gone, the covetous man's gain, the voluptuous man's carnal delights, and the sluggard's ease are gone- nothing is left to comfort them now. The happiness they lost remains indeed, but they can have no part in it forever.

Application–

Sinners, be persuaded to come to God through Jesus Christ, uniting with Him through the Mediator; that you may be preserved from this fearful separation from Him. Oh, be afraid to live in a state of separation from God, lest that which you now make your choice become your eternal punishment hereafter.

Do not reject communion with God, cast not off the communion of saints, for it will be the misery of the damned to be driven out from that communion.

Cease to build up the wall of separation between God and yourself, by continuing in your sinful courses. Repent rather, in the present time, and so pull the wall down, lest the topstone be laid upon it, and it stand forever between you and happiness.

Tremble at the thought of rejection and separation from God. By whoever men are rejected upon earth, they ordinarily find some pity; but, if you be thus separated from God, you will find all doors shut against you.

You will find no pity from any in Heaven; neither saints nor angels will pity those whom God has utterly cast off. None will pity you in Hell, where there is no love, but only loathing- all being loathed of God, loathing Him, and loathing one another.

This is a day of losses and fears. I show you a loss you would do well to fear in time—be afraid lest you lose God; for if you do, eternity will be spent in roaring out lamentations for this loss.

Oh horrid stupidity! Men are in a mighty care and concern to prevent worldly losses; but they are in danger of losing the enjoyment of God forever and ever; in danger of losing Heaven, the communion of the blessed, and all good things for soul and body in another world; yet they are as careless in that matter as if they were incapable of thought!

Oh compare this present day with the day our text aims at. Today Heaven is opened for those who hitherto have rejected Christ; and yet there is room, if they will come. But in that day the doors shall be shut.

'Now' Christ is saying unto you, 'Come!' 'Then' be will say- 'Depart!' seeing you would not come when you were invited. 'Now' pity is shown; the Lord pities you, His servants pity you, and tell you that the pit is before you, and cry to you, that you do yourselves no harm. But 'then' you shall have no pity from God or man.

B. THE DAMNED SHALL BE PUNISHED IN HELL WITH THE PUNISHMENT OF 'SENSE' AS THEY MUST DEPART FROM GOD INTO EVERLASTING FIRE.

I am not disposed to dispute what kind of fire it is into which they shall depart, to be tormented forever, whether a material fire or not. Experience will more than satisfy the curiosity of those who are disposed rather to dispute about it, than to seek how to escape it.

Neither will I meddle with the question, Where is it? It is enough that the worm that never dies, and the fire that is never quenched, will be found somewhere by impenitent sinners.

1. But, first, I shall prove that, whatever kind of fire it is- it is more vehement and terrible than any fire we on earth are acquainted with.

Burning is the most terrible punishment, and brings the most intense pain and torment with it. By what reward could a man be induced to hold but his hand in the flame of a candle for one hour?

All imaginable pleasures on earth will never prevail with the most voluptuous man, to venture to lodge but one half hour in a burning fiery furnace!

Nor would all the wealth in the world prevail with the most covetous man to do it. Yet, on much lower terms do most men, in effect, expose themselves to everlasting fire in Hell, which is more vehement and terrible than any fire we on earth are acquainted with; as will appear by the following considerations–

(a) As in Heaven, grace being brought to its perfection, profit and pleasure also arrive at their height there. So sin, being come to its height in Hell, the punishment of evil also arrives at its perfection there.

Therefore, as the joys of Heaven are far greater than any joys which the saints obtain on earth, so the punishments of Hell must be greater than any earthly torments whatever- not only in respect of the continuance of them, but also in respect of vehemence and intenseness.

(b) Why are the things of another world represented to us in an earthly dress, in the Word, but because the weakness of our capacities in such matters, which the Lord is pleased to condescend unto, requires it. It being always supposed, that the things of the other world are in their kind more perfect than those by which they are represented.

When Heaven is represented to us under the notion of a city, with gates of pearl and the street of gold, we do not expect to find gold and pearls there, which are so mightily prized on earth, but something more excellent than the finest and most precious things in this world.

When therefore, we hear of hell-fire, it is necessary we understand by it something more vehement, piercing, and tormenting, than any fire ever seen by our eyes.

And here it is worth considering, that the torments of Hell are held forth under several other notions than that of fire alone. And the reason of it is plain- namely, that hereby what of horror is lacking in one notion of Hell, is supplied by another.

Why is Heaven's happiness represented under the various notions of a treasure, a paradise, a feast, a rest, and so forth; but that there is not one of these things sufficient to express it?

Even so, hell-torments are represented under the notion of 'fire' which the damned are cast into. A dreadful representation indeed, yet not sufficient to express the misery of the state of sinners in them!

Wherefore, we hear also of 'the second death', for the damned in Hell shall be ever dying.

And the 'wine-press of the wrath of God', wherein they will be trodden in anger, trampled in the Lord's fury, pressed, broken and bruised, without end.

And 'the worm that does not die', which shall eternally gnaw them.

And 'a bottomless pit,' where they will be ever sinking.

It is not simply called 'a fire,' but the 'lake' of fire and brimstone, 'a lake of fire burning with brimstone'- which one can imagine nothing more dreadful.

Yet, because fire gives light; and light, as Solomon observes (Ecclesiastes 11:7), is sweet; there is no light there, but only darkness, utter darkness!

For they must have an everlasting night, since nothing can be there which is in any measure comfortable or refreshing.

(c) Our fire cannot affect a spirit, but by way of sympathy with the body to which it is united. But hell-fire will not only pierce into the bodies, but also go directly into the souls of the damned, for it is 'prepared for the devil and his angels,' those wicked spirits, whom no fire on earth can hurt.

Job complains heavily, under the chastisements of God's fatherly hand, saying, 'The arrows of the Almighty are within me, the poison whereof drinks up my spirit' (Job 6:4).

But how will the spirits of the damned be pierced with the arrows of revenging justice!

How will they be drunk up with the poison of the curse of these arrows!

How vehement must that fire be which pierces directly into the soul, and makes an everlasting burning in the spirit, the most lively and tender part of a man, wherein wounds or pains are most intolerable!

(d) The preparation of this fire proves the inexpressible vehemency and dreadfulness of it. The text calls it, 'prepared' yes, 'the prepared fire,' by way of eminence.

As the three children were not cast into ordinary fire, but a fire prepared for a particular purpose which therefore was exceeding hot, the furnace being heated seven times more than ordinary, so the damned shall find in Hell a prepared fire, the like to which was never prepared by human are.

It is a fire of God's own preparing- the product of infinite wisdom, with a particular purpose- to demonstrate the most strict and severe divine justice against sin; which may sufficiently evidence to us the inconceivably intenseness thereof.

God always acts in a peculiar way, becoming His infinite greatness, whether for or against the creature- therefore, as the things He has prepared for them that love Him are great and good beyond expression or conception, so one may conclude that the things He has prepared against those who hate Him are great and terrible beyond what men can either say or think of them!

The pile of Tophet is 'fire and much wood;' the coals of that fire are 'coals of juniper,' a kind of wood which, set on fire, burns most fiercely (Psalm 120:4); 'and the breath of the Lord, like a stream of brimstone, does kindle it' (Isaiah 30:33).

Fire is more or less violent, according to the substance of it, and the breath by which it is blown. What heart, then, can fully conceive the horror of coals of juniper, blown up with the breath of the Lord?

No, God Himself will be a consuming fire (Deuteronomy 4:24) to the damned; intimately present, as a devouring fire, in their souls and bodies.

It is a fearful thing to fall into a fire, or to be shut up in a fiery furnace, on earth! But the terror of these vanishes, when we consider how fearful it is to fall into the hands of the living God, which is the lot of the damned! For 'Who shall dwell with devouring fire? Who shall dwell with everlasting burnings?' (Isaiah 33:14).

2. As to the second point proposed, namely, the properties of the fiery torments in Hell–

(a) They will be universal torments, every part of the creature being tormented in that flame. When one is cast into a fiery furnace, the fire makes its way into the very heart, and leaves no member untouched.

What part, then, can have ease, when the damned 'swim' in a lake of fire, burning with brimstone?

There will their bodies be tormented and scorched forever.

And as they sinned, so shall they be tormented, in all the parts thereof, that they shall have no sound side to turn to- for what soundness or ease can there be to any part of that body, which being separated from God, and all refreshment from Him, is still in the pangs of the second death, ever dying, but never dead?

But as the soul was chief in sinning, it will be chief in suffering too, being filled quite full of the wrath of a sin-avenging God.

The damned shall be forever under the deepest impressions of God's vindictive justice against them—and this fire will melt their souls within them, like wax.

Who knows the power of that wrath which had such an effect on the Mediator standing in the room of sinners (Psalm 22:14)—'My heart is like wax, it is melted in the midst of me.'

Their minds shall be filled with the terrible apprehensions of God's implacable wrath—and whatever they can think upon, past, present, or to come, will aggravate their torment and anguish.

Their will shall be crossed in all things for evermore. As their will was ever contrary to the will of God's precepts, so God, in His dealing with them in the other world, shall have war with their will forever. What they would like to have, they shall not in the least obtain. But what they do not want, shall be bound upon them without remedy.

Hence, no pleasant affection shall ever spring up in their hearts any more; their love of comfort, joy, and delight, in any object whatever, shall be plucked up by the root. They will be filled with hatred, fury, and rage against God, themselves, and their fellow-creatures, whether happy in Heaven, or miserable in Hell, as they themselves are.

They will be sunk in sorrow, racked with anxiety, filled with horror, galled to the heart with fretting, and continually darted with despair- which will make them weep, gnash their teeth, and blaspheme forever.

'Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth' (Matt 22:13). 'And there fell upon men a great hail out of Heaven, every stone about the weight of a talent—and men blasphemed God because of the hail; for the plague thereof was exceeding great,.' (Revelation 16:21).

Conscience will be a worm to gnaw and prey upon them; remorse for their sins shall seize them and torment them forever, and they shall not be able to shake it off, as once they did; for 'in Hell their worm does not die.' (Mark 9:44,46).

Their memory will serve but to aggravate their torment and every new reflection will bring another pang of anguish (Luke 16:25), 'But Abraham said,' to the rich man in Hell, 'Son, remember that you in your lifetime received your good things.'

(b) The torments in Hell are manifold. Imagine the case that a man were, at one and the same time, under the violence of the gout, stone, and whatever diseases and pains have ever met together in one body- the torment of such a one would be but light in comparison to the torments of the dammed.

For, as in Hell there is an absence of all that is good and desirable, so there is the convergence of all evils there; since all the effects of sin and of the curse take their place in it, after the last judgment. (Revelation 20:14), 'And death and Hell were cast into the lake of fire.'

There they will find a prison they can never escape out of; a lake of fire, where they will be ever swimming and burning; a pit, of which they will never find a bottom. The worm that does not die shall feed on them, as on bodies which are interred. The fire that is not quenched shall devour them, as dead bodies which are burned. Their eyes shall be kept in blackness of darkness, without the least comfortable gleam of light. Their ears shall be filled with frightful yellings of the infernal crew. They shall taste nothing but the sharpness of God's wrath, the dregs of the cup of His fury! The stench of the burning lake of brimstone will be the smell there. And they shall feel extreme pains for evermore.

(c) They will be most intense and vehement torments, causing 'weeping, wailing, and gnashing of teeth' (Matt 13:42, 22:13). They are represented to us under the notion of pangs in childbirth, which are very sharp and acute.

So says the rich man in Hell (Luke 16:24), 'I am tormented,' that is, as one in the pangs of child-bearing, 'in this flame.'

Ah! dreadful pangs! Horrible travail, in which both soul and body are in pangs together! Helpless anguish, hopeless and endless!

The word used for Hell (Matt 5:22), and in various other places of the New Testament, properly denotes the valley of Hinnom, the name being taken from the valley of the children of Hinnom, in which was Tophet (2 Kings 23:10), where idolaters offered their children to Moloch. This is said to have been a great bronze idol, with arms like a man's—which being heated by fire within it, the child was set in the burning arms of the idol. And, that the parent might not hear the shrieks of the child burning to death, they beat drums in the time of the horrible sacrifice; whence the place had the name of Tophet.

Thus the intenseness of the torments in Hell are pointed out to us.

Some have endured grievous tortures on earth with surprising obstinacy and undaunted courage. But men's courage will fail them there, when they find themselves fallen into the hands of the living God- and no escape to be expected forever.

It is true, there will be degrees of torments in Hell- 'It shall be more tolerable for Tyre and Sidon than for Chorazin and Bethsaida' (Matt 11:21,22). But the least load of wrath there will be insupportable; for how can the heart of the creature endure, or his hands be strong, when God Himself is a consuming fire to him?

When the tares are bound in bundles for the fire, there will be "bundles" of covetous persons, of drunkards, profane sweaters, unclean persons, formal hypocrites, unbelievers, and despisers of the Gospel, and the like.

The several "bundles" being cast into hell-fire, some will burn more vehemently than others, according as their sins have been more heinous than those of others- a fiercer flame shall seize the bundle of the profane, than the bundle of unsanctified moralists.

The furnace will be hotter to those who have sinned against light, than to those who lived in darkness (Luke 12:47,48), "That servant which knew his lord's will, and did not do it, shall be beaten with many stripes. But he who knew not, and did commit things worthy of stripes, shall be beaten with few stripes.'

But the sentence common to them all- (Matt 13:30), 'Bind them in bundles to burn them,' speaks of the great vehemency and fierceness of the lowest degree of torment in Hell.

(d) The torments will be uninterrupted. There is no intermission there- no ease, no, not for a moment. They 'shall be tormented day and night forever and ever'. Few are so troubled in this world, but sometimes they get rest. But the damned shall get none. They took their rest in the time appointed of God for their labor.

Storms are rarely seen, without some space between the showers. But there is no intermission in the storm that falls on the wicked in Hell.

There, deep will be calling unto deep, and the waves of wrath continually rolling over them.

There, the heavens will be always black to them, and they shall have a perpetual night, but no rest (Revelation 14:11), "They have no rest day nor night.'

(e) They will be unpitied. The punishments inflicted on the greatest malefactors on earth draw forth some compassion from the spectators. But the damned shall have none to pity them.

God will not pity them, but laugh at their calamity (Prov 1:26). The blessed company in Heaven shall rejoice in the execution of God's righteous judgment, and sing while their smoke rises up forever and ever (Revelation 19:3), 'And again they said, Hallelujah! And her smoke rose up forever and ever.'

No compassion can be expected from the devil and his angels, who delight in the ruin of the children of men, and are and will be forever void of pity.

Neither will one person pity another there, where every one is weeping and gnashing his teeth, under his own insupportable anguish and pain.

There, natural affection will be extinguished- parents will not love their children, nor children their parents; the mother will not pity the daughter in these flames, nor will the daughter pity the mother; the son will show no regard to his father there, nor the servant to his master, where every one will be groaning under his own torment.

(f) To complete their misery, their torments shall be eternal! 'And the smoke of their torments ascends up forever and ever.' Ah! what a frightful case is this—to be tormented in the whole body and soul, and that not with one kind of torment, but many; all of these most acute, and all this without any intermission, and without pity from any!

What heart can conceive those things without horror? Nevertheless, if this most miserable case were at length to have an end, that would afford some comfort.

But the torments of the damned will have no end!

Application 1. Learn from this the evil of sin. It is a stream that will carry down the sinner, until he is swallowed up in the ocean of wrath!

The pleasures of sin are bought too dear, at the rate of everlasting burnings. What did the rich man's purple clothing and sumptuous food avail him, when in Hell he was encircled by purple flames, and could not have a drop of water to cool his tongue?

Alas! that men should indulge themselves in sin which will bring such bitterness in the end! That they should drink so greedily of the poisonous cup, and hug that serpent in their bosom that will sting them to the heart!

Application 2. What a God He is with whom we have to do! What hatred He bears to sin, and how severely He punishes it!

Know that the Lord is most just, as well as most merciful, but do not think that He is such an one as you are! Away with the fatal mistake before it be too late (Ps 50:21-2), "You thought that I was altogether such an one as yourself- but I will reprove you, and set them in order before your eyes. Now consider this, you that forget God, lest I tear you in pieces, and there be none to deliver."

The fire prepared for the devil and his angels, dark as it is, will discover God to be a severe revenger of sin. See the absolute necessity of fleeing to the Lord Jesus Christ by faith; and also the same necessity of repentance, and holiness of heart and life.

The avenger of blood is pursuing you, O sinner! Haste and escape to the city of refuge! Wash now in the fountain of the Mediator's blood, that you may not perish in the lake of fire! Open your heart to Him, lest the pit close its mouth on you! Leave your sins, else they will ruin you; kill them, else they will be your death forever!

Let not the terror of hell-fire put you upon hardening your heart more, as it may do, if you entertain that wicked thought, 'There is no hope' (Jeremiah 2:25), which, perhaps, is more common among the hearers of the gospel than many are aware of. But there is hope for the worst of sinners, who will come to Jesus Christ!

If there are no good qualifications in you, as certainly there can be none in a sinful man, none in any man but what are received from Christ; know that He has not suspended your welcome on any good qualifications—take Him and His salvation freely offered to all to whom the Gospel comes. 'Whoever will, let him take the water of life freely' (Revelation 22:17). 'Him that comes to me I will in no wise cast out' (John 6:37).

It is true, you are a sinful creature, and cannot repent; you are unholy, and cannot make yourself holy. No, you have attempted to repent, to forsake sin, and to be holy, but still failed of repentance, reformation, and holiness; and therefore, you said- 'There is no hope. No, for I have loved strangers, and after them will I go.' Truly, no wonder that the success has not answered your expectation, since you have always begun your work amiss. But first of all honor God, by believing the testimony He has given of His Son, namely, that eternal life is in Him—and honor the Son of God, by believing in Him, that is- embracing and falling in with the free offer of Christ, and of His salvation from sin and from wrath, made to you in the Gospel; trusting in Him confidently for righteousness to your justification, and also for sanctification; seeing 'of God he is made unto us' both 'righteousness and sanctification' (1 Cor 1:30). Then, if you have as much credit to give to the Word of God, as you would allow to the word of an honest man, offering you a gift, and saying, 'Take it, and it is yours'; you may believe that God is your God, Christ is yours, His salvation is yours, your sins are pardoned, you have strength in Him for repentance and for holiness; for all these are made over to you in the free offer of the gospel.

Believing on the Son of God, you are justified, the curse is removed. But while it lies upon you, how is it possible you should bring forth the fruits of holiness? But, if the curse is removed, that death which seized on you with the first Adam, according to the threatening (Gen 2:17), is taken away. In consequence of which, you will find the bands of wickedness, now holding you fast in impenitence, broken asunder, as also the bands of death. So as you will be able to repent indeed from the heart—you will find the spirit of life returned to your soul, on whose departure that death ensued, so as thenceforth you will be enabled to live unto righteousness.

No man's case is so bad, but it may be mended this way, in time, to be perfectly right in eternity.

And no man's case is so good, but, another way being taken, it will be ruined for time and eternity too.
 

III. THE DAMNED SHALL HAVE THE SOCIETY OF DEVILS IN THEIR MISERABLE STATE IN HELL–

For they must depart into "fire prepared for the devil and his angels." O horrible company! O frightful association! Who would choose to dwell in a palace haunted by devils? To be confined to the most pleasant spot of earth, with the devil and his infernal furies, would be a most terrible confinement. How would men's hearts fail them, and their hair stand up, finding themselves environed with the hellish crew!

But, ah! how much more terrible must it be, to be cast with the devils into one fire, locked up with them in one dungeon, shut up with them in one pit!

To be closed up in a den of roaring lions, girded about with serpents, surrounded with venomous asps, and to have the heart eaten out by vipers, altogether and at once, is a comparison too low to show the misery of the damned, shut up in Hell with the devil and his angels!

They go about now as roaring lions, seeking whom they may devour. But then they shall be confined in their den with their prey. They shall be filled with the wrath of God, and receive the full torment (Matt 8:29), which they tremble in expectation of (James 2:19), being cast into the fire prepared for them.

How will these lions roar and tear! How will these serpents hiss! These dragons cast out fire! What horrible anguish will seize the damned, finding themselves in the lake of fire with the devil who deceived them! drawn there with the silken cords of temptation by these wicked spirits! and bound with them in everlasting chains under darkness!

'And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.' (Revelation 20:10)

O that men would consider this in time, renounce the devil and his lusts, and join themselves to the Lord in faith and holiness! Why should men choose such company in this world, and delight in such society, as they would not desire to associate with in the next world? Those who like not the company of the saints on earth will get none of it in eternity; but, as godless company is their delight now, they will afterwards get enough of it, when they have eternity to pass in the roaring and blaspheming society of devils and reprobates in Hell! Let those who use to invocate the devil to take them, soberly consider that the company so often invited will be terrible at last, when come.
 

IV. THE ETERNITY OF THE WHOLE–

And, Lastly, Let us consider the eternity of the whole, the everlasting continuance of the miserable state of the damned in Hell.

A. If I could, I would show WHAT ETERNITY IS, I mean, the creature's eternity.

But who can measure the waters of the ocean? Or who can tell you the days, years, and ages of eternity, which are infinitely more than the drops of the ocean?

None can comprehend eternity but the eternal God. Eternity is an ocean whereof we shall never see the shore; it is a deep where we can find no bottom; a labyrinth from whence we cannot extricate ourselves, and where we shall ever lose the door.

There are two things we may say of it. 1. It has a beginning. God's eternity has no beginning, but the creature's has. Once there was no lake of fire; and those who have been there for some hundreds of years, were once in time, as we now are.

2. It shall never have an end. The first who entered into the eternity of woe is as far from the end of it as the last who shall go there will be at his entry. They who have launched out furthest into that ocean are as far from land as they were the first moment they went into it—and, thousands of ages after this they will be as far from it as ever. Wherefore eternity, which is before us, is a duration that has a beginning but no end.

It is a beginning without a middle, a beginning without an end. After millions of years passed in it, still it is beginning! God's wrath in Hell will ever be the wrath to come! There is no middle in eternity! When millions of ages are past in eternity, what is past bears no proportion to what is to come—no, not so much as one drop of water, falling from the tip of one's finger, as compared to all the waters of the ocean.

There is no end of it—while God is, it shall be. It is an entry without an end to it, a continual succession of ages, a glass always running, which shall never run out.

Observe the continual succession of hours, days, months, and years, how one still follows upon another; and think of eternity, wherein there is a continual succession without end. When you go out at night and behold the stars of Heaven, how they cannot be numbered for multitude, think of the ages of eternity; consider also, there is a certain definite number of stars, but no number of the ages of eternity.

When you see water running in a river, think how vain a thing it would be to sit down by it, and wait until it should run out, that you may pass over; observe how new water still succeeds to that which passes by you—and therein you have an image of eternity, which is a river that never dries up.

They who wear rings have an image of eternity on their fingers; and they who handle the wheel have an emblem of eternity before them—for to whichever part of the ring or wheel we look, one will still see another part beyond it; and on whatever moment of eternity you meditate, there is still another beyond it.

When you are abroad in the fields, and behold the blades of grass on the earth, which no man can reckon, think with yourselves, that, were as many thousands of years to come, as there are blades of grass on the ground, even those would have an end at length; but eternity will have none.

When you look to a mountain, imagine in your hearts how long would it be before that mountain should be removed by a little bird coming but once every thousand years, and carrying away but one grain of the dust of it- the mountain would at length be removed that way, and brought to an end; but eternity will never end.

Suppose this with respect to all the mountains of the earth, no, with respect to the whole globe itself—the grains of dust of which the whole of it is made up are not infinite; and therefore the last grain would, at length, come to be carried away, as seen above—yet eternity would be, in effect, but beginning.

These are some crude emblems of eternity! And now add misery and woe to this eternity, what tongue can express it? What heart can conceive it? In what balance can that misery and that woe be weighed?

B. Let us take A VIEW OF WHAT IS ETERNAL, IN THE STATE OF THE DAMNED IN HELL–

Whatever is included in the fearful torments of their state, is everlasting—therefore all the doleful ingredients of their miserable state will be everlasting- they will never end.

The text expressly declares the fire, into which they must depart, to be everlasting fire. And our Lord elsewhere tells us, that in Hell, the fire never shall be quenched (Mark 9:43). He had an eye to the valley of Hinnom, in which, besides the before mentioned fire for burning the children to Molech, there was also another fire burning continually, to consume the dead carcasses and filth of Jeremiahusalem—so the Scripture, representing hell-fire by the fire of that valley, speaks of it not only to be most intense, but also everlasting. Seeing, then, the damned must depart, as cursed ones, into everlasting fire, it is evident that–

(1) The damned themselves shall be eternal; they will have a being forever, and will never be substantially destroyed or annihilated.

To what end is the fire eternal, if those who are cast into it be not eternally in it? It is plain, the everlasting continuance of the fire is an aggravation of the misery of the damned. But, surely, if they be annihilated, or substantially destroyed, it would be all the same to them, whether the fire be everlasting or not. No, but they depart into everlasting fire, to be everlastingly punished in it. (Matt 25:46), 'These shall go away into everlasting punishment.' Thus the execution of the sentence is a certain discovery of the meaning of it.

The worm, that dies not, must have a subject to live in—they, who shall have no rest, day nor night (Revelation 1411), but shall be 'tormented day and night forever and ever' (Revelation 20:10). They will certainly have a being forever and ever, and not be brought into a state of eternal rest in annihilation.

Destroyed indeed they shall be—but their destruction will be an everlasting destruction (2 Thess 1:9); a destruction of their well-being, but not of their being. What is destroyed is not therefore annihilated- 'Are you come to destroy us?' said the devil unto Jesus Christ (Luke 4:34). The devils are afraid of torment, not of annihilation (Matt 8:29), 'Are you come here to torment us before the time?'

The state of the damned is indeed a state of death; but such a death it is as is opposite only to a happy life, as is clear from other notions of their state, which necessarily include eternal existence. As they who are dead in sin are dead to God and holiness, yet alive to sin- so dying in Hell they live, but separated from God and His favor, in which is life (Psalm 30:5). They shall ever be under the pangs of death; ever dying, but never dead, or absolutely void of life.

How desirable would such a death be to them! But it will flee from them forever.

Could they kill one another there, or could they, with their own hands, tear themselves into lifeless pieces, their misery would quickly be at an end. But there they must live, whom chose death and refused life; for there death lives, and the end ever begins.

(2) The curse shall lie upon them eternally, as the everlasting chain to hold them in the everlasting fire- a chain that shall never be loosed, being fixed forever about them by the dreadful sentence of the eternal judgment. This chain, which spurns the united force of devils held fast by it, is too strong to be broken by men, who being solemnly anathematized and devoted to destruction., can never be recovered to any other use.

(3) Their punishment shall be eternal. 'These shall go away into everlasting punishment.' They will be forever separated from God and Christ, and from the society of the holy angels and saints, between them an impassable gulf will be fixed—'And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.'

They shall forever have the horrible society of the devil and his angels. There will be no change of company forever in that region of darkness. Their torment in the fire will be everlasting- they must live forever in it.

Several authors, both ancient and modern, tell us of earth-flax, or salamander's hairs, that cloth made of it, being cast into the fire, is so far from being burnt or consumed, that it is only made clean thereby, as other things are by washing. But however that is, it is certain the damned shall be tormented forever and ever in hell-fire, and not substantially destroyed (Revelation 20:10). And indeed nothing is annihilated by fire, but only dissolved. Of whatever nature hell-fire is, no question, the same God who kept the bodies of the three children from burning in Nebuchadnezzar's fiery furnace, can also keep the bodies of the damned from any such dissolution by hell-fire as may infer privation of life.

(4) Their knowledge and 'sense' of their misery shall be eternal, and they shall assuredly know that it will be eternal. How desirable would it be to them to have their 'sense' forever locked up, and to lose the consciousness of their own misery- as one may rationally suppose it to fare at length with some, in the punishment of death inflicted on them on earth, and as it is with some insane people; but that agrees not with the notion of torment forever and ever, nor the worm that dies not.

No, they will ever have a lively feeling of their misery, and strongest impressions of the wrath of God against them. And that dreadful intimation of the eternity of their punishment, made to them by their Judge, in their sentence, will fix such impressions of the 'eternity of their miserable state' upon their minds, as they will never be able to lay it aside; but will continue with them evermore, to complete their misery.

This will fill them with everlasting despair; a most tormenting passion, which will continually rend their hearts, as it were, in a thousand pieces.

To see floods of wrath ever coming, and never to cease; to be forever in torment, and to know that there shall never, never be a release, will be the topstone put on the misery of the damned!

If hope deferred makes the heart sick' (Prov 13:12), how killing will it be for hope to be rooted up, slain outright, and buried forever out of the creature's sight!

This will fill them with hatred and rage against God, their known irreconcilable enemy; and under it, they will roar forever, like wild bulls in a net, and fill the pit with blasphemies evermore.

I might here show the reasonableness of the eternity of the punishment of the damned—but, having already spoken of it, in vindicating the justice of God, in His subjecting men in their natural state to eternal wrath, I only remind you of three things–

1. The infinite dignity of the party offended by sin requires an infinite punishment to be inflicted for the vindication of His honor, since the demerit of sin rises according to the dignity and excellence of the person against whom it is committed.

The party offended is the great God, the chief good- the offender a vile worm; in respect to perfection, infinitely distant from God, to whom he is indebted for all the good that he ever had. This then requires an infinite punishment to be inflicted on the sinner; which, since it cannot in him be infinite in value, must needs be infinite in duration, that is to say, eternal.

Sin is a kind of infinite evil, as it wrongs an infinite God; and the guilt and defilement of it is never taken away, but endures forever, unless the Lord Himself in mercy remove it.

God, who is offended, is eternal; His being never comes to an end—the sinful soul is immortal, and the man shall live forever. The sinner, being without strength (Rom 5:6) to expiate his guilt, can never put away the offence; therefore it ever remains, unless the Lord put it away Himself, as in the elect, by His Son's blood.

Therefore the party offended, the offender, and the offence, forever remaining, the punishment cannot but be eternal!

2. The sinner would have continued the course of his provocations against God forever without end, if God had not put a check to it by death. As long as they were capable of acting against Him in this world, they did it—and therefore justly will He act against them, while He is; that is, forever.

God, who judges of the will, intents, and inclinations of the heart, may justly do against sinners, in punishing, as they would have done against Him in sinning.

3. Though I put not the stress of the matter here, yet it is just and reasonable that the damned suffer eternally, since they will sin eternally in Hell, gnashing their teeth (Matt 8:12), under their pain, in rage, envy, and grudge (compare Acts 7:54; Psalm 112:10; Luke 13:28), and blaspheming God there (Revelation 16:21) while they are driven away in their wickedness (Prov 14:32).

That the wicked be punished for their wickedness is just, and it is in no way inconsistent with justice that the being of the creature be continued forever—wherefore it is just that the damned, continuing wicked eternally, do suffer eternally for their wickedness.

The misery, under which they sin, can neither free them from the debt of obedience, nor excuse their sinning and make it blameless. The creature, as a creature, is bound unto obedience to his Creator; and no punishment inflicted on him can free him from it, any more than the malefactor's prison, irons, whipping, and the like, set him at liberty again, to commit the crimes for which he is imprisoned or whipped.

Neither can the torments of the dammed excuse, or make blameless, their horrible sinning under them, any more than exquisite pains, inflicted upon men on earth, can excuse their murmuring, fretting, and blaspheming against God under them.

It is not the wrath of God, but their own wicked nature, that is the true cause of their sinning under it; for the holy Jesus bore the wrath of God without so much as one unfitting thought of God, and far less any one unfitting word.

Application 1. Here is a measuring rod- O that men would apply it!

Apply it to your own time in this world, and you will find your time to be very short. A prospect of much time to come, proves the ruin of many souls. Men will be reckoning their time by 'years', like that rich man (Luke 12:19-20), when, it may be, there are not many 'hours' of it to run. But reckon as you will, laying your time to the measuring reed of eternity, you will see your age is as nothing. What a small and inconsiderable point is sixty, eighty, or a hundred years, in respect of eternity! Compared with eternity, there is a greater disproportion than between a hair's breadth and the circumference of the whole earth.

Why do we then sleep in such a short day, while we are in danger of losing rest through the long night of eternity?

Apply it to your endeavors for salvation, and they will be found very scanty. When men are pressed to diligence in their salvation work, they are ready to say, 'To what purpose is this waste?'

Alas! if it were to be judged by our diligence, what end it is that we have in view; as to the most part of us, no man could thereby conjecture that we have eternity in view. If we duly considered eternity, we could not but conclude, that, to leave no appointed means of God untried until we get our salvation secured- to refuse rest or comfort in anything, until we are sheltered under the wings of the Mediator- to pursue our great interest with the utmost vigor to cut off lusts dear as right hands and right eyes- to set our faces resolutely against all difficulties- and fight our way through all opposition made by the devil, the world, and the flesh. These are, all of them together, little enough for eternity.

Application 2. Here is a balance of the sanctuary, by which we may understand the lightness of what is falsely thought weighty; and the weight of some things, by many reckoned to be very light.

Some things seem very weighty, which, weighed in this balance, will be found very light–

(a) Weigh the world, and all that is in it, the lust of the flesh, the lust of the eyes, and the pride of life, and the whole will be found light in the balance of eternity.

Weigh herein all worldly profits, gains, and advantages; and you will quickly see, that a thousand worlds will not compensate for an eternity of woe! 'For what is a man profited, if he shall gain the whole world, and lose his own soul?' (Matt 16:26). Weigh the pleasures of sin, which are but for a season, with the fire that is everlasting, and you show yourself to be fools and madmen, to run the hazard of losing the one for the other.

(b) Weigh your afflictions in this balance, and you will find the heaviest of them very light, in respect of the weight of eternal anguish. Impatience under affliction, especially when worldly troubles so embitter men's spirits that they cannot relish the glad tidings of the Gospel, speaks great regardlessly of eternity.

As a small and inconsiderable loss will be very little at heart with him who sees himself in danger of losing his whole estate; so troubles in the world will appear but light to him who has a lively view of eternity.

Such a one will stoop and take up his cross, whatever it be, thinking it enough to escape eternal wrath.

(c) Weigh the most difficult and uneasy duties of religion here, and you will no more reckon the yoke of Christ insupportable.

Repentance and bitter mourning for sin, on earth, are very light in comparison of eternal weeping, wailing, and gnashing of teeth in Hell!

To wrestle with God in prayer, weeping and making supplication for the blessing in time, is far easier than to lie under the curse through all eternity!

Mortification of the most beloved lust is a light thing in comparison with the second death in Hell!

(d) Weigh your convictions in this balance. O how heavy do those lie upon many until they get them shaken off! They are not disposed to continue with them, but strive to get clear of them as of a mighty burden. But the worm of a bad conscience will neither die nor sleep in Hell, though we may now lull it asleep for a time.

And certainly it is easier to entertain the sharpest convictions in this life, so that they lead us to Christ, than to have them fixed forever in the conscience, and to be in Hell totally and finally separated from Him.

But, on the other hand, weigh sin in this balance, and, though now it seems but a light thing to you, you will find it a weight sufficient to turn up an eternal weight of wrath upon you.

Even idle words, vain thoughts, and unprofitable actions, weighed in this balance, and considered as following the sinner into eternity, will each of them be heavier than the sand of the sea! Time idly spent will make a weary eternity!

Now is your seedtime; thoughts, words, and actions, are the seed sown, eternity is the harvest. Though the seed now lies under the clod, disregarded by most men, even the least grain shall spring up at length; and the fruit will be according to the seed (Gal 6:8), 'For he who sows to his flesh, shall of the flesh reap corruption, (that is, destruction), but he who sows to the Spirit shall of the Spirit reap life everlasting.'

Weigh in this balance your time and opportunities of grace and salvation, and you will find them very weighty. Precious time and seasons of grace, Sabbaths, communions, prayers, sermons, and the like, are by many, now-a-days made light of; but the day is coming when one of these will be reckoned more valuable than a thousand worlds by those who now have the least value for them!

When they are gone forever, and the loss cannot be retrieved, those will see the worth of them who will not now see it.

Application 3. Be warned and stirred up to flee from the wrath to come! Mind eternity, and closely ply the work of your salvation. What are you doing, while you are not so doing? Is Heaven a fable, or Hell a false alarm? Must we live eternally, and shall we be at no more pains to escape everlasting misery? Will faint wishes take the kingdom of Heaven by force? Will such drowsy endeavors as most men satisfy themselves with, be accounted fleeing from the wrath to come?

You who have already fled to Christ, up, and be doing. You who have begun the work, go on and loiter not, but 'work out your salvation with fear and trembling'. 'Fear him which is able to destroy both soul and body in Hell'. Remember you are not yet ascended into Heaven; you are but in your middle state.

The everlasting arms have drawn you out of the gulf of wrath you were plunged into, in your natural state; they are still underneath you, that you can never fall down into it again. Nevertheless, you have not yet got up to the top of the rock; the deep below you is frightful- look at it, and hasten your ascent.

You who are yet in your sinful state, lift up your eyes and take a view of the eternal state. Arise, you profane persons, you ignorant ones, you formal hypocrites, strangers to the power of godliness, and flee from the wrath to come!

Let not the young venture to delay a moment longer, nor the old put off this work any more—'Today if you will hear his voice, harden not your hearts;' lest He swear in His wrath that you shall never enter into His rest.

It is no time to linger in a state of sin, as in Sodom, when fire and brimstone are coming down on it from the Lord. Take warning in time. They who are in Hell are not troubled with such warnings, but are enraged against themselves, because they slighted the warning when they had it.

Consider, I beg you, how uneasy it is to lie one whole night on a soft bed in perfect health, when we gladly would have sleep but cannot get it, sleep being departed from us. How often do we in that case, wish for rest! how full of tossings to and fro!

But ah! how dreadful must it be to lie in sorrow, wrapped up in scorching flames throughout eternity, in that place where they have no rest day nor night!

How terrible would it be to live under violent pains of the cholic or stone for forty or sixty years together without any intermission! Yet that is but a very small thing compared with eternal separation from God, the worm that never dies, and the fire that is never quenched!

Eternity is an awful thought! O long, long endless eternity! But will not every moment in eternity of woe seem a month, and every hour a year, in that most wretched and desperate condition?

Hence, 'ever and ever', as it were, a double eternity.

The sick man in the night, tossing to and fro on his bed, says it will never be day, and complains that his pain ever continues- it never, never abates. Are these 'petty time-eternities', which men form to themselves in their own imaginations, so very grievous?

Alas! then, how grievous, how utterly insupportable, must a real eternity of woe, and all manner of miseries, be!

There will be space enough there to reflect on all the ills of our heart and life, which we cannot get time to think of now; and to see that all that was said of the impenitent sinner's hazard was true, and that the half was not told. There will be space enough in eternity to carry on delayed repentance, to lament one's follies when it is too late; and in a state past remedy to speak forth these fruitless wishes- O that I had never been born! that the womb had been my grave, and I had never seen the sun!

O that I had taken warning in time, and fled from this wrath while the door of mercy was standing open to me! O that I had never heard the Gospel, that I had lived in some corner of the world where a Savior and the great salvation were not once named!

But all in vain. What is done cannot be undone; the opportunity is lost, and can never be retrieved; time is gone, and can never be recalled.

Therefore, improve time while you have it, and do not willfully ruin yourself by stopping your ear to the Gospel call.

And now, if you would be saved from the wrath to come, and never go into this place of torment, take no rest in your natural state; believe the sinfulness and misery of it, and labor to get out of it quickly, fleeing unto Jesus Christ by faith.

Sin in you is the seed of hell—and if the guilt and reigning power of it be not removed in time, they will bring you to the second death in eternity.

There is no way to get them removed, but by receiving Christ as He is offered in the Gospel, for justification and sanctification—and He is now offered to you with all His salvation (Revelation 22:12,17), 'And behold, I come quickly, and my reward is with me, to give to every man according as his work shall be. And the Spirit and the bride say, Come; and let him that hears say, Come; and let him that is thirsty come. And whoever will, let him take the water of life freely.'

Jesus Christ is the Mediator of peace, and the fountain of holiness—He it is who delivers us from the wrath to come. 'There is no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit' (Romans 8:1).

The terrors of Hell, as well as the joys of Heaven, are set before you, to stir you up to a cordial receiving of Him, with all His salvation; and to incline you to the way of faith and holiness, in which alone you can escape the everlasting fire.

May the Lord Himself make them effectual to that end!

Thus far of man's eternal state; which, because it is eternal, admits no succeeding one forever.