Doctrine

DOCTRINE.

A certain Death shall be followed with as certain a Judgment. It is every whit as certain that men shall come to Judgment, as that they shall die.

That every one must die sooner or later, is an acknowledged truth by all, and proved by universal experience: though, oh how few do improve it to good purpose? And a reason why this truth has no more proper or suitable impressions on mens minds, may be because, either they believe not, or put from them the thoughts of the ensuing account which they shall be called to, and look no further than the grave, where they think there will be an end of them, which must needs make them unconcerned for that which comes after. But here we are led into the contemplation of a more awful truth, which is no less real, though not so obvious to the senses. I shall not at present enter upon any distinct or methodical discourse about this matter, but only make some cursory glances on it. There are therefore three or four brief observations which I shall make on this truth, to make it practicable.

1. That there is a future judgment to which all reasonable creatures shall be called. How far the doctrine of a future judgment has been entertained by the light of nature, in the consciences of men acted by humane reason, without the help of Scripture revelation, I shall not now enquire. But that it is an article of faith, commended to us by the infallible oracles of that God who cannot lie, or be mistaken, is written with sun beams in his word. Read for this, Ecclesiastes 12:14: God will bring every work into judgment with every secret thing, whether it be good or evil. Acts 17:31: he has appointed a day in which he will judge the world in righteousness, by the man whom he has appointed. 2 Corinthians 5:10: we must all appear before the judgment seat of Christ, that every one may receive the things done in the body; and we have a description of it given to us by Christ himself, in Matthew 25:33, to end. And it must needs be so for, there is a special government of God, to be acknowledged, in the management whereof he will bring all reasonable creatures to an everlasting state of happiness or misery, according to their obedience or disobedience to the law of that government, in prosecution whereof he will display the glory of his justice and grace. God deals with his creatures in his government, according to the nature which he saw meet to bestow on them in their creation. Now when God created man, he made him a reasonable creature, and thereby capable of being treated in the way of a covenant, by precepts and promises, and threatenings; according to which capacity, he gave him a command, and required his obedience to it; promised him a reward of life, in case of his performing of perfect obedience thereunto; denouncing death against him in case he should disobey. He has also, upon mans apostasy by which he fell under a curse of death, revealed to him a new and a living way for his recovery out of that misery into which he was plunged; and has treated some of that race with a Covenant of Grace, in which he has promised them life upon their compliance with it, and menaced them with damnation, yes double damnation, on their neglect of it. All these things are abundantly testified to in the Word of God: now men are, according to their behavior, with respect to this discovery which God has made of himself to man, and obligation which he has laid him under, disposed of everlastingly: in order to which they are to pass under a trial. Where there is a law given to reasonable creatures, established with sanctions, there must needs be a judgment, in which their relation thereto is to be examined, and a retribution made to them accordingly. Either they have complied with the rule given to them, and are to receive a reward of life; or they have revolted therefrom, and have not sought and made their peace, according to the tenor of the Covenant of Grace; and then they must receive the wages of sin, which is death, as we are told (Romans 6:23): The wages of sin is death. He therefore that acknowledges a government of God over rational beings, must needs believe that there shall be a judgment, or a time of trial and recompense.

II. That this Judgment is after Death; this is the order that it is manifestly put in, Text. That there are many awful and stupendous judgments that God brings upon men in this world, is not to be denied; in which he declares his holiness and just indignation at sin; and hence we are told (Psalm 9:14), The Lord is known by the judgment that he executes. There is also a court which God has set up in men's consciences, at which bar they are sometimes solemnly tried, and being there convicted of breaking the holy law of God, and laying themselves open to the vengeance therein threatened, they are filled with horrors. But it is another judgment whereof we are now considering, in which men are to appear before God, and receive from him their final doom, which, when it is once past, shall be immediately put in execution. Now this men come not to in this life, but after they are dead; so that death is not, as too many vainly dream, the last news that shall be heard of men, but there is something more fearful and amazing that comes after it, and that is the Judgment. There is a Judgment to come; so Paul preached to Felix, at the report whereof he trembled (Acts 24:25). And when is that, but when men are past from time, and have done the work which they were engaged in in this life? While men are in this world, conversant in the body, they are upon probation for eternity, they are laying in, and making way for their account, and all that they do here bears a proper respect thereunto; for they are the works which are done in the body, which must be called to an after reckoning (2 Corinthians 5:10). Hence sinners are said in this time to be [illegible] up to themselves wrath against the day of wrath (Romans 2:5). It is evident, that neither good men nor evil men are in this life, openly distinguished in the observable providences of God, except in some special instances; love and hatred cannot be known by all that is before them (Ecclesiastes 9:1). Yes, the wise man has an observation, as if often times, the outward face of things look with a contrary aspect (Ecclesiastes 8:14): there be just men to whom it happens according to the work of the wicked; and there be wicked men to whom it happens according to the work of the righteous. What shall we say? It is for the present a day of patience and forbearance with which God sees meet to treat men, even the worst of men withal, in which he lets them alone for a while, and suffers them to go on, till they have filled up their measure: and though they give him uncountable and very grievous provocations, yet he falls not upon them. But yet he is brought in laughing at them all the while, and we are told the reason of it (Psalm 37:13): The Lord shall laugh at him, for he sees that his day is coming. Since then men are not called to their reckoning here, it remains that they be summoned to it afterwards; inasmuch as it is certain, that God will sooner or later manifest the glory of his holiness and righteousness, and make it known that he is the great Potentate and Ruler of Angels and men.

III. That there is a particular judgment to which every man shall be called immediately after death. It is true, the general judgment is reserved for the great and last day, when, after the whole affair of time is wound up, God will call all reasonable creatures to an account; and, having raised up their dead bodies to life, and re-united them to their souls, of which resurrection also the word of God gives us the assurance; he will cite them before his tribunal, and dispose of them in their whole persons eternally, which day is peculiarly celebrated in the Book of God; which, though it also follows after man's death, yet it will not be till a long time after a great many have died, and seen corruption; and that because there were other generations to be born, and live, and die, until the whole series of them, according to the divine appointment, be consummated. But there is, besides this, another more particular one, which passes upon the soul, on its departure from the body, which, though it be not so frequently, or expressly spoken of in the Holy Scriptures, yet there are also sufficient intimations of it there to be found, enough to confirm our faith in the belief of it. This is an indubitable truth, that the soul of man does not die a proper natural death; nor is it capable of it. The man indeed is said to die, by reason of the dissolution of the bond of union, and the separation which is thereupon made between the soul and body, whereupon the body remains a carcass, and must suffer corruption, after which there must be a powerful resurrection bestowed on it, in order to its being made capable of standing forth in judgment. But it is otherwise with the soul; that, in its separate state, still retains its spiritual and immortal nature, which it is in no other way able to lose but by an annihilation; and it is accordingly disposed of presently to its unchangeable state, whether it be of weal or woe. When Lazarus dies, his soul is forthwith carried by a convoy of angels, into Abraham's bosom, and that is no other but a place and state of actual felicity. When the wicked rich man dies, the next news that we hear of his soul is in Hell, where it is carried, and where it is disposed of; and that not only as in a prison, but as a place of execution, where it suffers the penalty which its sin had procured for it: for this reason we have him pouring out his doleful complaint (Luke 16:24), I am tormented in this flame. And we have Abraham brought in declaring concerning them both (verse 25), He is comforted, and you are tormented. When the penitent thief dies, he is the same day entertained with his Savior in Paradise; for so Christ himself promised to him (Luke 23:43), which must needs intend a state of actual blessedness enjoyed in that place. And why was Paul in such a strait, and so desirous to depart (Philippians 1:23)? It was to be with Christ, which he says is best of all; which it could not be, if he did not presently enter into communion with Christ in blessedness. Now certainly, men's going actually to receive rewards and punishments, necessarily infers a judgment that is past upon them in order thereunto: for those things are beyond all question, disposed of by God, in the exercise of his government over the creature, as he is the Judge of all. Besides, there is such an indefinite assertion used by the wise man, which amounts to a universal, and has a respect to all sorts of men (Ecclesiastes 12:7), Then shall the dust return to the earth as it was, and the Spirit shall return to God who gave it. These two returns are put together as contemporary; and all souls do not return to God as their Father, to be admitted into his kingdom, and to dwell with him, and enjoy his favorable presence for ever; that is a privilege proper only to the godly, and none shall enjoy it but those whom Christ has redeemed and saved. As for the ungodly, it is said concerning them (Psalm 9:17), The wicked shall be turned into Hell and all the nations that forget God. It is therefore to God as a Judge, to be doomed, and disposed of by him, according to his righteous judgment.

IV. That this is an awful consideration to men while they live, and peculiarly so to such as are just ready to die. I may not tarry at these things, to give a distinct and particular account of them, but must only give some brief glances at them: and there are two assertions in this observation.

It carries awe in it to men while they live, to put them on the greatest circumspection to themselves in their whole course. If there were no judgment to come, what need would there be for men to take any care how or after what manner they lead their lives? The Epicurean doctrine, let us drink and drab, let us revel and swagger, and give every sensual lust its freest scope to satisfy itself, might plead, if not reason, yet immunity and security; for, if there be no after reckoning, there is then no danger at all. But this thought, if it be rightly entertained, will be a strong curb to sin, and a sharp spur to duty, inasmuch as it must needs lead mens thoughts forward to such meditations as these: There is certainly a future judgment, in which I am personally concerned. I am God's creature, and am placed under the rule of his special government, and interested in the sanctions of his holy law. I am now a probationer for that day, and all that I am doing in this world has a reference to that, and must come under the strict examen of it. Every thought of mine heart, every word of my mouth, and every deed that I do, will then be called over, and tried whether it be conformable to, or dissonant from the rule, by the which I must be either acquitted or condemned; and so exact will that scrutiny be, that not so much as one idle word shall escape it (Matthew 12:36): "Every idle word that men shall speak, they shall give an account thereof in the day of judgment." I am under the watchful eye of an all-seeing God, who keeps an exact account of all my thoughts, words and deeds, and will certainly in that day, bring them into open light, and set them in order before me; for God will bring every work into judgment with every secret thing (Ecclesiastes 12:14). I must die ere long, and there is no possible avoidance of it, and then to the judgment I must, whether I will or no; and it will be utterly in vain for me to tire the rocks and mountains, to hide me from the presence of the great God, or secure me from making my appearance before his judgment seat. There will need no witness then to be produced to prove any of the matters that shall be alleged against me; since mine own conscience is an exact register of all things, and will be more than a thousand witnesses. I am, all the time that I am living in this world, laying up treasures for eternity, and those either of happiness or of misery, which shall be righteously distributed to me, according as I have been laying in in this time. I have a righteous Judge to whom I must give up my accounts, with whom there is no respect of persons, and a vain thing it is to hope to bribe him; but according as my true state, upon the most exact enquiry, shall be found, so will he take order about me, and pass the sentence either of absolution or condemnation upon me. Now, what a check would such reflections as these are, throughly believed, and fixedly entertained, give to the mad youngster, in the midst of all his frolics, and mar all the mirth of his greedy lusts, turning it into bitterness? God therefore offers such a memento as this is to these (Ecclesiastes 11:9): "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes: but know you, that for all these things, God will bring you into judgment." Yes, how would it put every one of us upon greater wariness to ourselves, and make a deep impression of that advice upon our hearts (Ephesians 5:15): "See that you walk circumspectly, not as fools but as wise, redeeming the time." How would it put us upon pondering our way, and living by rule, and make us afraid of rash and precipitant rushing into any action? I am sure that Job tells us that he was awed by such a thought as this, and upon it to look well to himself, lest at any time he should expose himself to the danger of not being able to hold up his head, when he should be called to a reckoning (Job 31:14): "What then shall I do when God rises up? and when he visits, what shall I answer him?"

And what an amazing thought must it needs be to them, that are at the point of death, except they have made their peace with God? As for those indeed, who have through grace obtained a pardon & acceptance to life through the New-Covenant, this thought must needs afford to them all preciousness and desirableness; though still, the very nature of the thing will carry in it an holy awe on their hearts. But as for all others, how can they, at such an hour, look upon it without horror? Truly, the uncertainty of death, and the certainty of the following judgment, and reckoning he must then be called to, is enough constantly to fill the sinner with consternation, for that he has reason every moment to be afraid of the arrest: though careless men, put away the thoughts of this, on presumption that the vision is for many days to come. But when he perceives that he has but a very few days or hours to stay; death now stares him in the face, shews him its warrant, and tells him he must be gone, & there is no hope of a longer reprieve; what a tumult will it raise in him, and what pungent thoughts must it needs fill him withal? Can he but reflect and say? My working time is now done, my day in which I have been laying up for another world, is over, and I am now ready to pass into an amazing eternity; and what an unconceivable change will it make with me? What little hope have I that this change is like to be to me for the better, and not for the worse? I have indeed been hard at work in my little time, and pursued my business with great eagerness, but what manner of work is it that I have been doing? I have been laying up of vast treasures, but where is it they are stored? I am now going to appear before my Judge; my naked soul, must, in a very little while be brought before his tribunal; and he will certainly recompence me, without all partiality, according to what I have done in the body, whether it be good or evil. If the life I have led in this world has been wicked, how can I expect that my latter end should be peace? There is a heaven and a hell before me, one whereof will receive me as soon as I depart; but into which of these am I like to pass? The Judge will certainly appoint me to one or the other of them. Oh! where shall this immortal soul of mine lodge, when it shall be called out of this mortal body, & shall be required at mine hands? Have I any good reason to think that it shall be received by the blessed angels, and lodged in Abraham's bosom; or rather fall into the hands of rageful devils, and be buried to endless torments? What manner of life is it that I have been leading in the world? Which way is it that I have been going? Have I chosen that narrow way that leads to life, which there are but a few that find? Or have I not rejected it, and gone in the broad way that leads to destruction, in which the multitude of mankind are travelling? What guilt is it that I have been contracting to my self by transgressing of God's law, and exposing my self to the curse of it? How many horrid and amazing sins do there stare me in the face? Sins which I have committed against light, against conscience, against mercy and patience, against counsels and warnings, against the strivings of the Spirit of God? And what hope have I that these sins are forgiven, and shall not be laid to my charge? What grounds have I to think that my person is accepted with God? And what is the foundation on which my hopes are built? Have I truly and cordially repented of these sins of mine, or rather hardened mine heart against all calls, and counsels, into impenitence? Have I really forsaken these sins, never to have to do with them more, or do I not hold them fast, and refuse to let them go? Have I gotten into Christ by a true and living faith? Have I made my Judge mine advocate and my friend? Or have I not despised all his offers of grace and mercy, and resisted his Spirit who strove with me, and thereby horribly aggravated my guilt, provoked him to take vengeance on me? How shall I appear before this great and terrible God? Must I in that condition be haled to his judgment seat? Is there nothing to be done yet for my safety, that I may not fall under his terrible indignation, but may meet him with comfort? Must I die, and be judged, and condemned, and damned for ever? Happy, yes three times happy are they that can say as he (2 Timothy 4:7, 8), 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, which the Lord, the righteous Judge will give me at that day. But as for me, what shall I do?

I had chosen this text for a most solemn occasion, which had been designed for this day; which, in pity to an immortal soul, and to give opportunity of a farther space for repentance is deferred. God grant it to obtain the desired end. But I hope, with his blessing, it may prove a seasonable subject, both to the miserable object, and to the whole congregation. I shall therefore offer at a brief application of it.

USE. 1. For information in three particulars.

1. Learn we hence the folly and madness which the generality of mankind do labor of. Are all men riding post to their dissolution, and must they from there pass to Judgment? We must then certainly conclude, that the workers of iniquity have no understanding. If we take a due observation of the lives and conversations which the most of the children of men are leading, we may plainly read thus much in them, namely, that they either believe that they shall never die, or at the least that they have no thoughts or expectations of ever being called to an after reckoning. Does the covetous worldling, who lays out all his thoughts and industry, in laying up his treasures on earth, and making of that his only care, that by heaping up wealth, and providing himself with abundance of the good things of this life, he may have encouragement to sing that requiem to his soul (Luke 12:19), "Soul, you have goods laid up for many years, take your ease, eat, drink and be merry" — does he believe that he shall ever be parted from his possessions, and be made to go to the generation of his fathers, never to see light? Does the profligate voluptuary, who seeks no farther than to immerse himself in carnal pleasures, spending of his time among vain and lewd companions, in drinking, and gaming, and wanton dalliances, always making provision for the flesh to fulfill the lusts thereof, ever affect his heart with the thought or belief of the days of darkness which shall be many? Does the profane swearer, that is every day rending of God's blessed name with horrid oaths and curses; the wicked sabbath breaker, who, on design, takes holy time, for his most grateful opportunity of acting his greatest debaucheries; the licentious young person, who despises his parents, rejects all their faithful counsels, and warnings, rebelliously and resolutely breaks away from under the yoke of family government, and gives the reins to his youthful lusts; the fornicator and adulterer, who with greatest greediness drinks his stolen waters, and eats his bread in secret; the thief, who watches for the twilight, for the black and dark night, to commit his outrages in — do these, and a great many more that might here have been brought into the number, believe that their sins are written with a pen of iron, and the point of a diamond, and that for all these things God will shortly call them to a severe account? Do careless sinners, who trifle away a day of grace, without regard to their souls and eternity; who live contented in their state of unregeneracy, and take no heed to make their peace with God, or seek to secure an interest in Christ, and that salvation which is wrought out by him, by giving all diligence to make their calling and election sure — expect shortly to be called to a reckoning for their talents received, and be doomed accordingly? Certainly no. And does not the truth now under consideration say, that all these labor of madness in their hearts while they live?

2. Here we see one great reason why there is so much horrid wickedness committed in the world, the root of it indeed is in that original sin, which the hearts of all men are by nature full of, and is a fountain that is always sending forth its bitter streams: and he was never rightly acquainted with his own naughtiness, who is not led by the observation of his actual prevarication to the source from which all do derive. However, there are those restraints under which the corruption that is within men is held back from breaking forth into prodigious enormities, which is none of the least of these favors which God indulges the children of men withal, but for which all human societies must disband, and one, and not the least of these, is the dread of an after reckoning imprinted on the consciences of men, by which they are kept in awe. When therefore this chain, with which God ties men up, and sets bounds to their violence, is taken off, and men are insensible of any impressions from it, what will not their impetuous lusts make them dare to do? It is the Psalmist's observation in (Psalm 36:1), "The transgression of the wicked says in my heart, that there is no fear of God before his eyes," and did men think of, or believe the terrors of the Lord, they would surely make them afraid. Were the expectation of a future judgment, and a strict reckoning then to be taken of men, of all that ever they have done, realities to them, they would not dare to do as they do. Would the bold sinner dare to run himself upon the point of the sword of revenging justice, if he knew that it is for his life: Would [〈1… pages missing〉]