Sermons on Several Subjects, Sermon 2
SERMON II. The certainty of a future Judgment.
HEB. VI. 2.
— And of eternal Judgment.
IT is the diſtinguiſhing privilege of Man, the lord of this lower world, that he was made a reaſonable and accountable creature, and deſign'd for a future State of immortality; the noble powers with which he is endowed, and the vaſt improvements he is capable of, were not intended to be confined to this dark and imperfect Scene of action: Death that deſtroys our earthly frame, and puts an End to our worldly buſineſs and enjoyments, does not put a final period to our being, but tranſlates us into a future ſtate: when we paſs off the ſtage of time, we enter upon an unalterable eternity; for after death comes the Judgment. *Heb. 9.27..
This is an important Article of the chriſtian faith, frequently inculcated in the ſacred Oracles, and almoſt univerſally received in the world. It is mentioned in our text as one of the firſt principles of the doctrine of Chriſt, and the foundation of practical Religion. It is therefore of the higheſt conſequence, to fix in our minds an unſhaken perſwaſion of this awful truth, that we may feel its happy influence, and be excited to prepare for the coming of our Lord. To this end it is my deſign from the words now read,
Firſt, To conſider the Evidences of a future Judgment.
Secondly, To make ſome Improvement of this Important Doctrine.
Firſt. I am to conſider the Evidences of a future Judgment. And here I ſhall obſerve,
1. The voice of conſcience bears teſtimony unto it. There is implanted in the breaſt of every man a conſcience, on which is engraven with a pen of iron and the point of a diamond, the neceſſary and immutable diſtinction between virtue and vice, between good and evil:— hence ariſes that happy ſerenity of mind, that ſecret joy and ſatisfaction that attends the practice of virtue, and thoſe diſtreſſing fears and gloomy ſuſpicions, which are the melancholy companions of vice and impiety: So that the good man has an inward ſupport and comfort, even when he meets with nothing but frowns and diſcouragements from without, and is often filled with joyful expectations of a reward in the midſt of worldly darkneſs and difficulty; on the other hand the wicked are haunted with perpetual terrors in the moſt proſperous circumſtances of life, and terrified with the apprehenſions of future vengeance, tho' their crimes are concealed from the world, and committed in the darkeſt privacy. At the approach of death, when all hopes and fears are at end with reſpect to this life, then theſe apprehenſions are the moſt lively and vigorous: in that melancholy hour the wicked are in a more eſpecial manner ſtung with remorſe for their iniquities,— reflect with horror upon their paſt lives, and tremble at the apprehenſion of impending vengeance; whereas the righteous are oftentimes ſupported with the moſt ſprightly hopes, and amidſt the agonies and convulſions of nature, are revived with the joyful proſpect of immortality and glory.
Nor are theſe impreſſions of futurity peculiar to men of narrow minds, of gloomy and ſuſpicious tempers, but men of all orders and degrees, of all ages and conditions have felt the force of them. Conſcience exerciſes its power without reſpect of perſons, the greateſt monarchs are equally liable to its reproaches with the meaneſt of their ſubjects; — inſulting tyrants have trembled at the remembrance of their guilt, tho' plac'd above the reach of any human tribunal, and ſurrounded with a ſervile train of flatterers and dependants. Conſcience is neither aw'd by greatneſs, nor brib'd by riches, nor charm'd into ſilence by gaieties and pleaſure: it breaks through, the ſtrongeſt guards, inſinuates into the palaces of the mighty, and is not afraid to ſay to a King, thou art wicked, and to Princes, Ye are ungodly. It ſets before them a black catalogue of their crimes, cites them before the inlightned tribunal of heaven, and fills them with fearful expectations of a judgment to come.
The Sinner may indeed filence the voice of conſcience for a time, and ſuppreſs theſe uneaſy impreſſions while he is amuſed with company and ingaged in buſineſs or diverſion, yet they are hardly ever quite effac'd and obliterated; but when the wicked are retir'd from the vanities of the world, when any accident intervenes, that puts a ſtop to the gaiety of their thoughts, and diſpoſes them to ſeriouſneſs and reflection, the mind awakes out of its ſtupidity, and is haraſſed with continual Images of horror. Now to what ſhall we aſcribe theſe awful apprehenſions of futurity, that ſo univerſally poſſeſs the breaſts of men, and attend us to the laſt period of Life? Muſt we not ſuppoſe that they are impreſſions ſtampt upon our nature by the wiſe Author of our beings, and deſign'd to warn us of a future judgment? and conſequently that theſe Joys of the righteous are the dawnings of immortality and the earneſt of eternal happineſs, and that the terrors of the wicked are the beginning of Sorrows, and the firſt fruits of endleſs and intolerable miſery.
2. The Perfections of God, the ſupreme Governor of the world, ſeem to require a future judgment. The firſt notion we entertain of God is, that he is infinitely perfect in all his attributes; and whatever implies the leaſt imperfection, ſtrikes at the very exiſtence of the Deity, and baniſhes him out of the world.
The admirable beauty that appears on the face of Nature, the wife diſpoſition of its various parts, and their mutual ſubſerviency to the good of the whole, are ſtanding evidences that this world was made at firſt by a wiſe and powerful Being, and is continually preſerved and governed by his gracious providence: Nor can it be ſuppoſed that infinite Wiſdom ſhould be employ'd in ordering the inferior creation with ſuch ſurpriſing harmony and exactneſs, and caſt off the care of man, his favourite creature, and the moſt noble part of his workmanſhip.
Now if God is ſo infinitely perfect in himſelf, and human affairs are ſubject to his wiſe and univerſal providence, we may juſtly conclude, that as he loves righteouſneſs and hateth iniquity, ſo he will encourage the one and diſcountenance the other, in a way agreable to the undoubted perfections of his nature, and conſequently will make a viſible diſtinction between the generation of his faithful Servants, and the company of his implacable enemies.—The Purity of the divine Nature, and the juſtice of his Government aſſures us, that he will not condemn the innocent, nor always ſuffer the guilty to eſcape with impunity; this would be an unanſwerable reflection upon an earthly Prince, and ſoon bring his Government into univerſal confuſion and contempt, and therefore muſt not be attributed to the ſupreme Governour of the world, who is wiſer than the Kings of the earth.—The only queſtion then is, Whether in the preſent diſpenſations of providence, there is this viſible difference made between the righteous and the wicked, between him that ſerves God, and him that ſerveth him not?—Is virtue always rewarded in this world, and vice remarkably puniſh'd?—This cannot be pretended, the contrary is evident to the moſt careleſs obſerver.
We daily behold a great deal of darkneſs and difficulty appearing upon the face of providence, and good and evil ſeem to be indifferently diſpenſed to the righteons and to the wicked. There is one event to the juſt and to the unjuſt, to him that ſweareth, and to him that feareth an oath *Eccl. 9.2., without any frequent interpoſition to vindicate the cauſe of innocence, and puniſh the violence of the oppreſſor. The vertuous man is not ſecured from the common trials and afflictions of life, but oftentimes ſtands peculiarly expoſed to the blaſts of adverſity; his ſtrength and beauty is conſumed by waſting diſeaſes, his eſtate devoured by oppreſſion and injuſtice, and his reputation ſullied by the breath of envy and malice.—While the wicked are triumphing in proſperity,†Pſal. 73.5. Neither are they plagued like other men; they live, they become old, they are mighty in power, their ſeed is eſtabliſh'd in their ſight, and their offspring before their eyes; their houſes are ſafe from fear, neither is the rod of God upon them; they ſpend their days in wealth, and in a moment (without any remarkable judgment) they go down to the grave ‖Job, 21.7.—Thus we ſee a juſt man to whom it happeneth according to the work of the wicked, and a wicked man to whom it happeneth according to the work of the righteous **Eccl. 8.14.:— It is no uncommon ſight, to behold men of diſtinguiſh'd vice advanc'd to places of dignity and power, and enjoy the largeſt ſhare of wealth and eſteem, —while men of unblemiſh'd vertue are treated as the off-ſcouring of all things, and abandoned to poverty and contempt. Perſecuted innocence ſtands trembling at the barr, while wickedneſs is exalted to the throne. The moſt eminent Saints are clothed in rags, and deſtitute of the conveniencies of Life, while the brutiſh epicure is clothed in purple and ſcarlet, and fares ſumptuouſly every day.—Nay, the wicked often attain to their greatneſs and power, by the moſt unjuſt and diſgraceful methods; they aſcend to the pinacle of honour upon the ruins of their oppreſſed neighbours; when at the ſame time the righteous, for their ſteady adherence to the Laws of God, and zeal and fidelity in his ſervice, are perſecuted in their names, robb'd of their eſtates, and expoſed to the loſs of all the valuable enjoyments of life.—Thus the illuſtrious Saints of old, of whom the earth was not worthy, were perſecuted and abuſed, they wandered about in ſheep-ſkins and goat-ſkins, they inhabited the dens and caverns of the earth, they were deſtitute, afflicted and tormented *Heb. 11.37, 38., while their guilty perſecutors were honoured with the public eſteem, and enjoy'd all the felicities that earth could afford them.—Now how ſhall we reconcile theſe events, with the wiſdom and juſtice of divine Providence, if we confine our thoughts to the preſent world, and do not look forward to a future judgment?— Will the ſovereign Ruler of the univerſe make no juſt diſtinction between thoſe who inſolently defy his power and prophanely deſpiſe his authority, and thoſe who ſtedfaſtly obey his laws, and ſacrifice their deareſt enjoyments in obedience to his commands?— Shall perſecuted vertue be always hiſs'd off the ſtage with diſgrace, and be buried in eternal ſilence and oblivion?—Shall the triumphing of the wicked endure for ever, and the ungodly always poſſeſs the fruits of their proſperous villanies?—Where would be the goodneſs of the divine nature, if there were no reward for thoſe that diligently ſeek him? Where the juſtice of his government, if impenitent tranſgreſſors paſs for ever unpuniſh'd?—And ſince this is frequently the caſe in this world, we may with the higheſt aſſurance expect and believe another, when God will publickly reward the righteous, and ſignally puniſh the workers of iniquity. This world is a ſtate of trial, and this is the day of God's patience and forbearance; bearance; the next will be a time of retribution and vengeance: when the Myſteries of divine providence ſhall be unriddled, the darkneſs and difficulties that have attended his diſpenſations ſhall be removed, and the whole adminiſtration of his government ſhall appear ſurpriſingly beautiful and regular.
Tho' for a time he may ſeem to wink at the ſins of men, and ſuffer them to paſs unpuniſh'd: Tho' he may permit his ſervants to be abuſed and inſulted, for the trial of their faith, and the brightning of their vertues: yet the triumphing of the wicked is but ſhort, and the joy of the hypocrite is but for a moment. The God of juſtice will ſhortly appear in the defence of his perſecuted children, and evidence to the whole intelligent world, that he loveth righteouſneſs and hateth iniquity. Tho' clouds and darkneſs at preſent encompaſs the throne of his Juſtice, and our ſhallow capacities are not able to ſearch into the reaſons of his conduct; yet we may be aſſured, that he will ſhortly vindicate the honour of his deſpiſed laws, and diſplay the wiſdom and equity of his Government. He will bring forth his righteouſneſs as the light, and his judgment as the noon-day. Every eye ſhall ſee, and every tongue ſhall confeſs, that verily there is a reward for the righteous, there is a God that judgeth in the earth. I proceed to ſay,
3. The ſacred Scriptures expreſsly reveal a future Judgment. The light of nature makes it probable, that God who made the world by his power, and governs it by his providence, will alſo judge it hereafter; but the light of the Goſpel gives us the moſt convincing evidence of this important truth, and aſſures us, that the day is appointed, and the time is prefix'd in the unalterable decrees of heaven. In all ages of the Church mankind have been warned of this awful day. Before the deſtruction of the earth by the flood, Enoch the ſeventh from Adam prophecied of a Judgment to come, ſaying, Behold, the Lord cometh with ten thouſand of his Saints to execute judgment upon all *Jude 14, 15.. Solomon under the law inculcates the ſame doctrine, and aſſures us, that God will bring every work into Judgment, with every ſecret thing, whether it be good or whether it be evil †Ecel. 12.14.Our Lord himſelf informs us, that the Son of man ſhall come in the glory of his Father, with the holy angels, and then ſhall he reward every man according to his work ‖Matth. 16.27.. This doctrine St. Paul preach'd to the Athenians. The times of this ignorance God winked at, but now commandeth all men every where to repent, becauſe he hath appointed a day in which he will judge the world in righteouſneſs, by that man whom he hath ordained, whereof he hath given aſſurance to all men, in that he hath raiſed him from the dead §Act. 17.31.. St. Peter ſpeaks of this day in the moſt ſolemn and affecting language. But the day of the Lord will come as a thief in the night, in 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 **2 Pet. 3.10Finally, Our Saviour ſhuts up the Canon of the New Teſtament with an expreſs promiſe of his coming. Behold I come quickly, and my reward is with me, to give to every man according as his work ſhall be{inverted †}Rev. 22.12 and 20.
Thus we have not only the teſtimony of conſcience, the infinite perfections of God, and the goodneſs and juſtice of his Government, to aſſure us of this great truth; but we have the expreſs declarations of his will, which gives us the higheſt and moſt ſatisfactory evidence, and by which all the other arguments that ſupport it are ſtrengthned and confirm'd; ſo that we are as certain that there will be a future judgment, as if we ſaw the heavens opening, and the almighty Judge deſcending, the tribunal erected, and the dead ſmall and great ſtanding before it. I paſs therefore,
Secondly, To make ſome Improvement of this awful doctrine. And here,
1. This manifeſts the juſtice of divine Providence, and anſwers the objections that are ſo frequently brought againſt it. When we ſee the tabernacles of robbers proſper, and the prophane and ungodly flouriſh in eaſe and proſperity; when the vileſt men are exalted to the height of honour, and poſſeſs the largeſt affluence of worldly enjoyments, while the children of God are bow'd down with an heavy weight of cares, and loaded with contempt and diſgrace:— When impenitent tranſgreſſors depart out of the world in peace, and the wicked have no bands in their death; while the righteous are perſecuted to their graves with reproach, and take farewel of the world in darkneſs and diſtreſs; — Men are apt to draw the moſt dark and uncomfortable concluſions, and to imagine that either there is no God, or that human affairs are not under his wiſe and righteous adminiſtration.— Yea, this has oftentimes been a ſtumbling-block to the moſt eminent Saints, and cauſed their faith to ſtagger and fail, their feet have almoſt ſlipp'd, when they beheld the uninterrupted proſperity of the wicked, and the diſtreſſing calamities of the righteous. They have been ready to pour out that melancholy complaint of the Pſalmiſt,*Pſal. 73.13 Verily I have cleanſed my heart in vain, and waſh'd my hands in innocence: and to join in that pathetic expoſtulation of the Prophet: Wherefore do the wicked proſper? wherefore are all they happy that deal very treacherouſly *Jer. 12.1.? — And indeed theſe would be inextricable difficulties in the diſpenſations of providence, that it would be impoſſible to account for, if this were the only life of man, and there were none elſe to ſucceed it.
But the doctrine of an eternal Judgment ſcatters the clouds that encompaſs the paths of divine Providence, clears up the myſteries that attend his Government; and ſhews the juſtice and equity, the beauty and regularity of his proceedings. For this aſſures us, that every ſecret iniquity ſhall be puniſh'd with an holy ſeverity, and every vertuous action ſhall meet with a juſt and ſuitable recompence. The perſecuted ſervants of Chriſt ſhall meet with a diſtinguiſhing reward, while their proud and inſolent oppreſſors ſhall be doom'd to a ſtate of the moſt aggravated miſery. — Why then ſhould the righteous complain of the ſufferings of this life, which are but for a moment, and ſhall be recompenced with a ſuperior and an eternal weight of Glory? — Why ſhould they repine at the proſperity of the fooliſh, whoſe enjoyments will vaniſh as a dream, and prepare them for more ſevere and intolerable torments? — This ſurely may well ſatisfy men of the Juſtice of divine Providence, even when the greateſt difficulties attend it, and his ways appear moſt intricate and myſterious.
2. This ſhews us the reaſon of God's patience, why he bears ſo long with the provoking iniquities of men.
Every wilful tranſgreſſion is an inſolent defiance of the eternal Majeſty of heaven, and a daring contempt of his ſacred authority; impenitent ſinners challenge almighty Juſtice, and provoke the Lord to jealouſy as if they were ſtronger than he.— And yet he bears with aſtoniſhing patience their continual affronts; he ſpares a guilty world that ungratefully deſpiſe his goodneſs, and abuſe his favours to wantonneſs and exceſs. Notwithſtanding their innumerable provocations, he ſhowers down his favours upon them in daily abundance, and fills their hearts with food and gladneſs:mdash; from hence they take encouragement in their wickedneſs, and flatter themſelves that they ſhall eſcape with impunity. They vainly imagine that God does not obſerve their actions, or at leaſt that he will not ſeverely puniſh them for their crimes. Becauſe ſentence againſt an evil work is not ſpeedily executed, therefore the hearts of the ſons of men are fully ſet in them to do evil *Eceleſ. 8.2..— But how vaſt is their madneſs! how unreaſonable is their concluſion! It is not becauſe God is unacquainted with their ways, that he forbears to puniſh their rebellions. For his Eyes run to and fro in the earth, beholding the evil and the good. The moſt forlorn corner of the world cannot conceal them from his view, nor the darkeſt privacy baniſh them from his preſence; his Eyes are as a flaming fire, and pierce through the thickeſt darkneſs; and his diffuſive influence extends to every part of the creation.
It is not any defect of his Power, that can ſecure the ſinner from his avenging wrath; for he made the world by the Authority of a Command, and can deſtroy it in a moment by a frown of his countenance. Sinners are always in his hand, and he can at once eaſe himſelf of his adverſaries, and be avenged of his enemies. He can ſtrike dead the intemperate in the height of their jollity, and fill them with the invenom'd wine of his fury. He can ſeize the prophane ſwearer in the midſt of his helliſh rage, and diſpatch him out of the world, with his oaths and curſes in his mouth.
It is not becauſe divine Juſtice is aſleep, that he does not make bare his almighty arm, ſurpriſe the wicked in the very act of ſin, and hang them up in chains as ſtanding monuments of his righteous ſeverity. — But he waits with patience that he may lead them to repentance, and delays the execution of his vengeance to the judgment of the great day. He now ſeems to wink at the ſins of men, to try their reverence for his authority, and obedience to his laws; and has appointed a day for the public triumph of his Juſtice, in the deſtruction of his implacable adverſaries. He ſuffers them to remain undiſturb'd in their enjoyments, and to wallow in wealth and plenty in this world; but they are fatning for the day of ſlaughter, and are reſerved for a more ſevere adn dreadful execution.
He is now ſeated upon a throne of Grace, and endures with much long-ſuffering, the veſſels of wrath that are fitted for deſtruction, but amazing judgments are denounced againſt them in his unalterable word, and will be executed upon them in his appointed time. Theſe things (ſays he) haſt thou done, and I kept ſilence, thou thoughteſt that I was altogether ſuch an one as thy ſelf, but I will reprove thee, and ſet thy ſins in order before thine eyes *Pſal. 50.22.. In the height of their ſecurity, when they flatter themſelves with peace and ſafety, ſudden deſtruction will come upon them as travail upon a woman with child, and they ſhall not eſcape.
3. This ſhews the madneſs of unthinking Sinners, who put the evil day far from them, and neglect to prepare for a future judgment. Since the doctrine of eternal judgment is ſo evident to the principles of Reaſon, and ſo clearly revealed in the Goſpel of Chriſt, it is juſt matter of ſurpriſe and aſtoniſhment, to behold the children of men give a looſe to their vicious inclinations, and live in an allowed courſe of impiety and lewdneſs, as if they were made for no higher end than to eat and drink, to laugh and to die, —as if they had no apprehenſions of that great and terrible day of the Lord, in which they muſt be called to an account for their actions, and muſt appear at the bar of an impartial judge.
It exceeds all belief, did not melancholy experience make it too plain to be denied, that multitudes of chriſtians, who profeſs to expect a day of judgment, ſhould be ſo ſlothful and unactive in their preparations for it; that thoſe who are convinced, that the wicked ſhall be condemned in that day, and expoſed to the vengeance of eternal fire, ſhould yet retain their beloved luſts, and continue in as much eaſe and ſecurity as if theſe awful truths were the dreams of enthuſiaſm, and the wrath of God were no more to be dreaded than an inſignificant ſcarecrow.— To what ſhall we aſcribe this general ſtupidity and impiety of men? Whence ariſes, O Sinner! your inward peace and ſecurity, when wrath from heaven is revealed againſt you, and hell from beneath opens its mouth wide to receive you? Do you believe there is a juſt and powerful Being to whom you are accountable, that a memorial is kept of your ſecret iniquities, and that he will make a ſtrict enquiry into your actions? And can you yet perſiſt in your ſinful courſes, and live in a careleſs neglect of God and your duty?— This is madneſs beyond a parallel; you are more inſenſible than the brutal world, who will not ruſh into a deſtruction they are apprized of.— But alas! the unhappineſs of mankind is, that they baniſh theſe ſolemn truths out of their minds; otherwiſe they could not be ſo careleſs and ſecure, they would not dare to ſpend their days in mirth, and their years in pleaſure, without any ſerious regard to God, their almighty Judge, or to their immortal ſouls, which are upon the brink of eternal miſery.— Or if theſe melancholy thoughts ſometimes crowd into their minds, they ſhift them off as unwelcome gueſts, to a more convenient opportunity, and join with the ſcoffers of old, ſaying, The viſion is for many days. They are ſo captivated with the vanities and amuſements of life, ſo immers'd in its cares and employments, that they are averſe to exerciſe their thoughts upon ſuch harſh and ungrateful ſubjects, and flatter themſelves that they ſhall have time enough hereafter, when they are ſatiated with the pleaſures of life.— But what can be more ſtupid than to leave your moſt important concerns at a deſperate uncertainty, and ſpend your days in unproſitable triſles?— Indeed, could you prevent the approach of that day, by baniſhing the thoughts of it out of your minds; would the Judge wait upon your unreaſonable delays, and put off the time of his coming until you were prepared to go forth to meet him, you would have ſome excuſe for your negligence. But ſince the day is ſwiſtly approaching, whether you regard it or no, ſince the end of all things is at hand, and the Judge is even at the door, it is the height of diſtraction to drive the thoughts of his coming out of your minds, and put the evil day far from you; and eſpecially if we conſider, that the frequent fore-thoughts of this important event is a likely means to perſwade us to a diligent preparation for it: and if this be the happy effect, we ſhall eſcape the terrors of that day, and be able to hold up our heads with joy, and ſtand with comfort before the Son of Man at the time of his illuſtrious appearance; which brings me to ſay,
4. and finally, The doctrine of a future Judgment adminiſters comfort to the people of God, under all the trials and perſicutions that they meet with in the world. Tho' at preſent they ſeem doom'd to a ſtate of ſufiering and diſgrace, and are made ſpectacles of miſery to Angels and Men, yet this may ſupport their ſinking ſpirits, and relieve their deſponding thoughts; to conſider that all the hardſhips they meet with are recorded in the book of God's remembrance, and ſhall be mention'd to their immortal honour in the great day of accounts. Tho' they are made the laughing-ſtock of fools, and reproached and condemned by an abuſive world, yet the inward teſtimony of their conſcience, and the proſpect of the future applauſe of their Judge, may preſerve their Souls in peace, and enable them to deſpiſe the cenſures of their malicious adverſaries.— In fine, to ſuppoſe the worſt, tho' they may be called to paſs through the fiery trial, and be expoſed to the extreameſt ſufferings for the ſake of Chriſt, yet they may maintain their ground with invincible courage, when they conſider, that the ſufferings of this preſent time are not worthy to be compared to the glory that ſhall be revealed in them. Their fidelity to God ſhall meet with a diſtinguiſhing reward, and their patient ſufferings ſhall be crown'd with immortal Glory.
Wherefore, my beloved Brethren, let us all be animated with a noble ambition to become of the number of the righteous, and be excited to unblemiſh'd fidelity in the ſervice of our Maſter and Judge; and then we may with joy and comfort look for the bleſſed hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt.
To whom, &c.Preach'd Nov. 20.1737.
AMEN.