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The uses to which this doctrine is applicable.
I. The first use proper to be made of this doctrine is of instruction. Hence many of the mysteries of Divine Providence may be unfolded. There are many things in the dealings of God towards the children of men, which appear very mysterious, if we view them without having an eye to this last judgment, which yet, if we consider this judgment, have no difficulty in them. As,
1. That God suffers the wicked to live and prosper in the world. The infinitely holy and wise Creator and Governor of the world must necessarily hate wickedness; yet we see many wicked men spreading themselves as a green bay-tree; they live with impunity; things seem to go well with them, and the world smiles upon them. Many who have not been fit to live, who have held God and religion in the greatest contempt, who have been open enemies to all that is good, who by their wickedness have been the pests of mankind; many cruel tyrants, whose barbarities have been such as would even fill one with horror to hear or read of them; yet have lived in great wealth and outward glory, have reigned over great and mighty kingdoms and empires, and have been honoured as a sort of earthly gods.
Now, it is very mysterious, that the holy and righteous Governor of the world, whose eye beholds all the children of men, should suffer it so to be, unless we look forward to the day of judgment; and then the mystery is unravelled. For although God for the present keeps silence, and seems to let them alone; yet then he will give suitable manifestations of his displeasure against their wickedness; they shall then receive condign punishment. The saints under the Old Testament were much stumbled at these dispensations of Providence, as you may see in Psal. lxxiii. and Jer. ch. xii. The difficulty to them was so great, because then a future state and a day of judgment were not revealed with that clearness with which they are now.
2. God sometimes suffers some of the best of men to be in great affliction, poverty, and persecution. The wicked rule, while they are subject; the wicked are the head, and they are the tail; the wicked domineer, while they serve, and are oppressed, yea are trampled under their feet, as the mire of the streets. These things are very common, yet they seem to imply great confusion. When the wicked are exalted to power and authority, and the godly arc oppressed by them, things are quite out of joint: Prov. xx. 26. “A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.” Sometimes one wicked man makes many hundreds, yea thousands, of precious saints a sacrifice to his lust and cruelty, or to his enmity against virtue and the truth, and puts them to death for no other reason but that for which they are especially to be esteemed and commended.
Now, if we look no further than the present state, these things appear strange and unaccountable. But we ought not to confine our views within such narrow limits. When God shall have put an end to the present state, these things shall all be brought to rights. Though God suffers things to be so for the present, yet they shall not proceed in this course always; comparatively speaking, the present state of things is but for a moment. When all shall be settled and fixed by a divine judgment, the righteous shall be exalted, honoured, and rewarded, and the wicked shall be depressed and put under their feet. However the wicked now prevail against the righteous, yet the righteous shall at last have the ascendant, shall come off conquerors, and shall see the just vengeance of God executed upon those who now hate and persecute them.
3. It is another mystery of providence, that God suffers so much public injustice to take place in the world. There are not only private wrongs, which in this state pass unsettled, but many public wrongs, wrongs done by men acting in a public character, and wrongs which affect nations, kingdoms, and other public bodies of men. Many suffer by men in public offices, from whom there is no refuge, from whose decisions there is no appeal. Now it seems a mystery that these things are tolerated, when he that is rightfully the Supreme Judge and Governor of the world is perfectly just; but at the final judgment all these wrongs shall be adjusted, as well as those of a more private nature.
II. Our second use of this subject shall be to apply it to the awakening of sinners. You that have not the fear of God before your eyes, that are not afraid to sin against him, consider seriously what you have heard concerning the day of judgment. Although these things be now future and unseen, yet they are real and certain. If you now be left to yourselves, if God keep silence, and judgment be not speedily executed, it is not because God is regardless how you live, and how you behave yourselves. Now indeed God is invisible to you, and his wrath is invisible; but at the day of judgment, you yourselves shall see him with your bodily eyes: you shall not then be able to keep out of his sight, or to avoid seeing him: Rev. i. 7. “Behold he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.” You shall see him coming in the clouds of heaven; your ears shall hear the last trumpet, that dreadful sound, the voice of the archangel; your eyes shall see your judge sitting on the throne, they shall see those manifestations of wrath which there will be in his countenance; your ears shall hear him pronounce the sentence.
Seriously consider, if you live in the ways of sin, and appear at that day with the guilt of it upon you, how you will be able to endure the sight or the hearing of these things, and whether horror and amazement will not be likely to seize you, when you shall see the judge descending, and hear the trump of God. What account will you be able to give, when it shall be inquired of you, why you led such a sinful, wicked life? What will you be able to say for yourselves, when it shall be asked, why you neglected such and such particular duties, as the duty of secret prayer, for instance? or why you have habitually practised such and such particular sins or lusts? Although you be so careless of your conduct and manner of life, make so light of sin, and proceed in it so freely, with little or no dread or remorse; yet you must give an account of every sin that you commit, of every idle word that you speak, and of every sinful thought of your hearts. Every time you deviate from the rules of justice, of temperance, or of charity; every time you indulge any lust, whether secretly or openly, you must give an account of it: it will never be forgotten, it stands written in that book which will be opened on that day.
Consider the rule you will be judged by. It is the perfect rule of the divine law, which is exceeding strict, and exceeding broad. And how will you ever be able to answer the demands of this law?—Consider also,
1. That the judge will be your supreme judge. You will have no opportunity to appeal from his decision. This is often the case in this world; when we are dissatisfied with the decisions of a judge, we often may appeal to a higher, a more knowing, or a more just judicatory. But no such appeal can be made from our Divine Judge; no such indulgence will be allowed: or if it were allowed, there is no superior judge to whom the appeal should be made. By his decision, therefore, you must abide.
2. The judge will be omnipotent. Were he a mere man, like yourselves, however he might judge and determine, you might resist, and by the help of others, if not by your own strength, prevent or elude the execution of the judgment. But the judge being omnipotent, this is utterly impossible. In vain is all resistance, either by yourselves, or by whatever help you can obtain: “Though hand join in hand, the wicked shall not be unpunished,” Prov. xi. 21. As well might you ” set the briers and thorns in battle against God,” Isa. xxvii. 4.
3. The judge will be inexorable. Human judges may be prevailed upon to reverse their sentence, or at least to remit something of its severity. But in vain will be all your entreaties, all your cries and tears to this effect, with the great Judge of the world. Now indeed he inclines his ear, and is ready to hear the prayers, cries, and entreaties of all mankind; but then the day of grace will be past, and the door of mercy be shut: then although ye spread forth your hands, yet the judge will hide his eyes from you; yea, though ye make many prayers, he will not hear: Isa. i. 15. Then the judge will deal in fury: his eye shall not spare, neither will he have pity: and though ye cry in his ears with a loud voice, yet will he not hear you: Ezek. viii. 18. And you will find no place of repentance in God, though you seek it carefully with tears.
4. The judge at that day will not mix mercy with justice. The time for mercy to be shown to sinners will then be past. Christ will then appear in another character than that of the merciful Saviour. Having laid aside the inviting attributes of grace and mercy, he will clothe himself with justice and vengeance. He will not only, in general, exact of sinners the demands of the law, but he will exact the whole, without any abatement; he will exact the very uttermost farthing, Matt. v. 26. Then Christ will come to fulfil that in Rev. xiv. 10. “The same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation.” The punishment threatened to ungodly men is without any pity: See Ezek. v. 11. “Neither shall mine eye spare; neither will I have any pity.” Here all judgments have a mixture of mercy; but the wrath of God will be poured out upon the wicked without mixture, and vengeance will have its full weight.
III. I shall apply myself, thirdly, to several different characters of men.
1. To those who live in secret wickedness. Let such consider, that for all these things God will bring them into judgment. Secrecy is your temptation. Promising yourselves this, you practise many things, you indulge many lusts, under the covert of darkness, and in secret corners, which you would be ashamed to do, in the light of the sun, and before the world. But this temptation is entirely groundless. All your secret abominations are even now perfectly known to God, and will also hereafter be made known both to angels and men: Luke xii. 2, 3. “For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness, shall be heard in the light: and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops.”
Before human judges are brought only those things which are known; but before this judge shall be brought the most “hidden things of darkness, and even the counsels of the heart,” 1 Cor. iv. 5. All your secret uncleanness, all your secret fraud and injustice, all your lascivious desires, wishes, and designs, all your inward covetousness, which is idolatry, all your malicious, envious, and revengeful thoughts and purposes, whether brought forth into practice or not, shall then be made manifest, and you shall be judged according to them. Of these things, however secret, there will be need of no other evidence than the testimony of God and of your own consciences.
2. To such as are not just and upright in their dealings with their fellow-men. Consider, that all your dealings with men must be tried, must be brought forth into judgment, and there compared with the rules of the word of God. All your actions must be judged according to those things which are found written in the book of the word of God. If your ways of dealing with men shall not agree with those rules of righteousness, they will be condemned. Now, the word of God directs us to practise entire justice: “That which is altogether just shalt thou follow,” Deut. xvi. 20. and to do to others as we would they should do to us. But how many are there, whose dealings with their fellow-men, if strictly tried by these rules, would not stand the test!
God hath, in his word, forbidden all deceit and fraud in our dealings one with another, Lev. xi. 13. He hath forbidden us to oppress one another, Lev. xxv. 14. But how frequent are practices contrary to those rules, and which will not bear to be tried by them! How common are fraud and trickishness in trade! How will men endeavour to lead on those with whom they trade in the dark, that so they may make their advantage! Yea, lying in trading is too common a thing among us. t How common are such things as that mentioned, Prov. xx. 14. “It is nought, it is nought, saith the buyer; but when he is gone his way, then he boasteth.”
Many men will take the advantage of another’s ignorance to advance their own gain, to his wrong; yea, they seem not to scruple such practices. Beside downright lying, men have many ways of blinding and deceiving one another in trade, which are by no means right in the sight of God, and will appear to be very unjust, when they shall be tried by the rule of God’s word at the day of judgment. And how common a thing is oppression or extortion, in taking any advantage that men can by any means obtain, to get the utmost possible of their neighbour for what they have to dispose of, and their neighbour needs!
Let such consider, that there is a God in heaven, who beholds them, and sees how they conduct themselves in their daily traffic with one another; and that he will try their works another day. Justice shall assuredly take place at last. The righteous Governor of the world will not suffer injustice without control; he will control and rectify it, by returning the injury upon the head of the injurer: Matt. vii. 2. “With what measure ye mete, it shall be measured to you again.”
3. To those who plead for the lawfulness of practices generally condemned by God’s people. You who do this, consider that your practices must be tried at the day of judgment. Consider, whether or no they are likely to be approved by the most holy Judge at that day: Prov. v. 21. “The ways of man are before the eyes of the Lord; and he pondereth all his goings.” However, by your carnal reasonings, you may deceive your own hearts, yet you will not be able to deceive the judge, he will not hearken to your excuses, but will try your ways by the rule; he will know whether they be straight or crooked.
When you plead for these and those liberties which you take, let it be considered, whether they be likely to be allowed of by the judge at the last great day. Will they bear to be tried by his eyes, which are purer than to behold evil, and cannot look on iniquity?
4. To those who are wont to excuse their wickedness. Will the excuses which you make for yourselves be accepted at the day of judgment? If you excuse yourselves to your own consciences, by saying, that you were under such and such temptations which you could not withstand; that corrupt nature prevailed, and you could not overcome it; that it would have been so and so to your damage, if you had done otherwise; that if you had done such a duty, you would have brought yourselves into difficulty, would have incurred the displeasure of such and such friends, or would have been despised and laughed at; or if you say, you did no more than it was the common custom to do, no more than many godly men have done, no more than certain persons of good reputation now practise; that if you had done otherwise, you would have been singular; if these be your excuses for the sins which you commit, or for the duties which you neglect, let me ask you, will they appear sufficient when they shall be examined at the day of judgment?
5. To those who live in impenitence and unbelief. There are some persons who live in no open vice, and perhaps conscientiously avoid secret immorality, who yet live in impenitence and unbelief. They are indeed called upon to repent and believe the gospel, to forsake their evil ways and thoughts, and to return to God, that he may have mercy on them; to come unto Christ, labouring, and heavy-laden with sin, that they may obtain rest of him; and are assured, that if they believe, they shall lie saved; and that if they believe not, they shall be damned; and all the most powerful motives are set before them, to induce them to comply with these exhortations, especially those drawn from the eternal world; yet they persist in sin, they remain impenitent and unhumbled; they will not come unto Christ, that they may have life.
Now such men shall be brought into judgment for their conduct, as well as more gross sinners. Nor will they be any more able to stand in the judgment than the other. They resist the most powerful means of grace; go on in sin against the clear light of the gospel; refuse to hearken to the kindest calls and invitations; reject the most amiable Saviour, the judge himself; and despise the free offers of eternal life, glory, and felicity. And how will they be able to answer for these things at the tribunal of Christ?
IV. If there be a day of judgment appointed, then let all be very strict in trying their own sincerity. God on that day will discover the secrets of all hearts. The judgment of that day will be like the fire, which burns up whatsoever is not true gold; wood, hay, stubble, and dross, shall be all consumed by the scorching fire of that day. The judge will be like a refiner’s fire, and fuller’s soap, which will cleanse away all filthiness, however it may be coloured over: Mal. iii. 2. “Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap:” and chap. iv. 1. “For behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts.”
There are multitudes of men that wear the guise of saints, appear like saints, and their state, both in their own eyes and in the eyes of their neighbours, is good. They have sheep’s clothing. But no disguise can hide them from the eyes of the judge of the world. His eyes are as a flame of fire: they search the hearts and try the reins of the children of men. He will see whether they be sound at heart; he will see from what principles they have acted. A fair show will in no degree deceive him, as it doth men in the present state. It will signify nothing to say, “Lord, we have eaten and drunk in thy presence; and in thy name have we cast out devils, and in thy name have done many wonderful works. 180180 Matt. vii. 22. ” It will signify nothing to pretend to a great deal of comfort and joy, and to the experience of great religious affections, and to your having done many things in religion and morality, unless you have some greater evidences of sincerity.
Wherefore let every one take heed that he be not deceived concerning himself; and that he depend not on that which will not bear examination at the day of judgment. Be not contented with this, that you have the judgment of men, the judgment of godly men, or that of ministers, in your favour. Consider that they are not to be your judges at last. Take occasion frequently to compare your hearts with the word of God; that is the rule by which you are to be finally tried and judged. And try yourselves by your works, by which also you must be tried at last. Inquire whether you lead holy Christian lives, whether you perform universal and unconditional obedience to all God’s commands, and whether you do it from a truly gracious respect to God.
Also frequently beg of God, the judge, that he would search you, try you now, and discover you to yourselves, that you may see if you be insincere in religion; and that he would lead you in the way everlasting. Beg of God, that if you be not upon a good foundation, he would unsettle you, and fix you upon the sure foundation. The example of the psalmist in this is worthy of imitation: Psal. xxvi. 1, 2. “Judge me, O Lord, examine me, and prove me; try my reins and mine heart;” and Psal. cxxxix. 23, 24. “Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting.” God will search us hereafter, and discover what we are, both to ourselves and to all the world; let us pray that he would search us, and discover our hearts to us now. We have need of divine help in this matter; for the heart is deceitful above all things.
V. If God hath appointed a day to judge the world, let us judge and condemn ourselves for our sins. This we must do, if we would not be judged and condemned for them on that day. If we would escape condemnation, we must see that we justly may be condemned; we must be so sensible of our vileness and guilt, as to see that we deserve all that condemnation and punishment which are threatened; and that we are in the hands of God, who is the sovereign disposer of us, and will do with us as seemeth to himself good. Let us therefore often reflect on our sins, confess them before God, condemn and abhor ourselves, be truly humbled, and repent in dust and ashes.
VI. If these things be so, let us by no means be forward to judge others. Some are forward to judge others, to judge their hearts both in general and upon particular occasions, to determine as to the principles, motives, and ends of their actions. But this is to assume the province of God, and to set up ourselves as lords and judges. Rom. xiv. 4. “Who art thou, that thou judgest another man’s servant?” Jam. iv. 11. “Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law.” To be thus disposed to judge and act censoriously towards others, is the way to be judged and condemned ourselves. Matt. vii. 1, 2. “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.”
VII. This doctrine affords matter of great consolation to the godly. This day of judgment, which is so terrible to ungodly men, affords no ground of terror to you, but abundant ground of joy and satisfaction. For though you now meet with more affliction and trouble than most wicked men, yet on that day you shall be delivered from all afflictions, and from all trouble. If you be unjustly treated by wicked men, and abused by them, what a comfort is it to the injured, that they may appeal to God, who judgeth righteously, Thee psalmist used often to comfort himself with this.
Upon these accounts the saints have reason to love the appearing of Jesus Christ. 2 Tim. iv. 8. “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but to all those that love his appearing.” This is to the saints a blessed hope. Tit. ii. 13. “Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. This day may well be the object of their eager desire, and when they hear of Christ’s coming to judgment, they may well say, “ Even so come, Lord Jesus,” Rev. xxii. 20. It will be the most glorious day that ever the saints saw; it will be so both to those who shall die, and whose souls shall go to heaven, and to those who shall then be found alive on earth: it will be the wedding-day of the church. Surely then in the consideration of the approach of this day, there is ground of great consolation to the saints.
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