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: the privilege of all those, who having first confecrated 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, yea and fuffering for him too, when he calls them to it.

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MATTH. XXV. 31, 32, 33, 34, 41, 46. When the Son of Man fhall come in his Glory, and all

the holy Angels with him, then shall he fit upon the

Throne of his Glory: And before him shall be gathered all Nations, and he shall i

Jeparate them one from another, as a Shepherd divideth

his Sheep from the Goats : And he Mall set the Sheep on his right Hand, but the

Goats on the left. Then all the King Say unto them on his right Hand, Gume ye ble (led, &c.

Unto them on the left Hand, Depart from me ye cursed, &c. And these shall go away into everlasting punishment: but

the Righteous into Life eternal. 1.

HE dead being raised, and these found alive at the coming of

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awfully delcribed 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 shall come in his glory, &c. The Judge is Jesus Christ, the Son of man; the fame, by whose almighty power, as he is God, the dead will be raised." He is also called the King, ver. 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 folemnity. (2.) The Judge's mounting the tribunal. He is a King, and therefore it is a throne, a glorious throne, Jhall fit - spon the throne of his glory; ver. 31: (3.) The compearance of the parties. These are all nations; all and every one, small and great, of whatsoever nation, who ever were, are, or fhall be on the face of


+ the

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the earth; all shall be gathered before him; sisted before his tribunal. (4.) The forting of then: He Mall separate the elect Sheep, and reprobate goats, letting each party by themselves: as a Shepherd who feeds his sheep and goats together all the day, separates them at night,, ver. 32.

The godly he will set on his right hand, as the most honourable place ; the wicked on the left, ver 33. Yet so as they shall be both before him, ver. 32. It seems to be an allusion to a custom in the Jewish courts, in which, one fat at the right hand of the Judge, who wrote the sentence of absolution; another at their left, who wrote the sentence of condemnation. (5) The fentencing of the parties, and that according to their works; the righteous being absolved, and the wicked condemned, ver 34, 41. Lastly, The execution of both sentences, in the driving away of the wicked into hell, and carrying the godly to heaven, ver. 49.

DOCTRINE. There shall be a general Judgment. This doctrine I Mall, (1.) confirm, (7.) explain : and (3.) apply.

1. For confirmation of this great truth, that there thall be a general judgment.

Firft, 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 Jude, ver. 14, 15. “ Behold the Lord cometh to with ten thousand of his saints, to execute judgment upon all,” &c. Daniel describes it, chap. vii. 9, 10. I beheld till the thrones were * cast down, and the Ancient of days did sit, whose garments was “ white as fnow, and the hair of his head like pure wool: his throne

was like the fiery flaine, and his 'wheels as burning fire. A fiery « stream issued and came forth from before him : thousand thousands “ stood before him: the judgment was set, and the books were “ opeued.” The Apostle is very exprels, Acts xvii. 31. “He hath

appointed a day in the which he will judge the world in righteouf“ nefs, by that Man whom he hath ordained.” See Matth xvi. 27. 2 Cor: v. 10. 2 Theff. i 7, 8, 9, 10. Rev. xx. 11, 12, 13, 14, 15: God has not only said it, but he has sworn it, Rom. xiv. 10, 11. “ We must all itand before the judgment-seat of Christ: For it is « written, As I live, faith the Lord, every- knee thall bow to me, " and every tongue shall confess to God.” So that the truth of God is most folemnly plighted for it.

Secondly, The rectoral justice and goodness of God, the sovereign Ruler of the world, do necessarily require it, ina sinuch as they require its being well with the righteous, and ill with the wicked. Howbeit, we often now see wickedness exalted, while truth and righteousness fall in the streets; piety oppreffed, while profanity and irreligion do triumph. This is to very creary, that every one, who fincerely



embraceth the way of holiness, must, and doth lay his account with the loss of all he has, which the world can take away from him. Luke xiv. 26. “ If any man come to me, and hate not his father 'and “ mother, and wife, and children, and brethren, and sisters, yea, and « his own life also, he cannot be my disciple.” But it is consistent with the justice and goodness of God, that the affairs of men should always cuntinue in this state, which they appear in, from one generation to another; but that every man be rewarded according to his works: and since that is not done in this life, there must be a judg. ment to come : Seeing it is a righteous thing with God to recom-. pence tribulation to them that trouble you: and to you

who " troubled, rest with us, when the Lord Jesus shall be revealed from “ heaven, 2 Thess. i. 6,7. There will be a day, in which the tableš. 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 the 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 Cor xv. 19.

It is true, God sometimes punisheth the wicked, in this life; that men may know," he is a God * that judgeth in the earth:” but yet much wickedness remains unpunished, and undiscovered ; to be a pledge of the judginent 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 is no after-reckoning. Therefore, in the wisdom of God, some are punished now, and fome not. · Sonetines the Lord finites finners, in the very act of fin; to shew unto the world, that he is witness to all their wickedness, and will call him to an account for it. Sometimes he delays long, ere he Arike; that he may discover to the world, that he forgets not men's ill deeds, though he does not presently punish them. Besides all this, the sins of many do out-live them; and the impure fountain, by them opened, runs long after they are dead and gone. As in the case of Jeroboam the first king of the ten tribes; whofe sin did run on all along unto the end of that unhappy kingdom, 2 Kings xvii. 22. “ The « children of Israel walked in all the lines of Jeroboam, which he did; " they departed not from them: Ver. 23. Until the Lord removed “ Ifrael out of his fight.”

Thirdly, The resurrection of Christ is a certain proof, that there hall be a day of judgment. This argument Paul useth, to convince the Atheniens : says he, “ He hath given assurance to all men, in " that he hath railed him from the dead," Acts xvii. 31. The Judge is already named, his patent written and sealed, yea, and read before

in his rising again from the dead. Hereby God hath given afsurance of it. (or offered faith, Marg.) He hath, by railing Christ

, from the dead, exhibited his credentials as Judge of the world. When, in the days of his humiliation, he was fifted before a tribunal, arraigned, accused and condemued of men; he plainly told them of this judgment,


all men,

* Thirdly, They shall be powerful and strong bodies. The strongest men on earth being frail and mortal may justly be reckoned weak and fecble: in regard their strength, howsoever great, is quickly worn out and consuined. Many of the saints now have bodies weaker than others; but “ the feeble among them, (to allude to Zech. xii. 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 refurrection, than an hundred, yea, than thousands are now. Certainly great, and vastly great, must the itrength of glorified bodies be, feeing they shall bear up under an exceding and eternal weight of glory. The mortal body is not at all adapted to futh a state. Do transports of joy occafion death, as well as exceilive grief uoes? And can it bear up under a weight of glory? Can it sublilt in union with a soul füled with heaven's raptures ? Surely no. The mortal body would sink under that load, and such a fill 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, Cor. xv. 50. How strong must the bodily eyes be, which, to the soul's eternal comfort, fhall behold the dazzling glory and splendor of the new f?rufulem; and stedfastly 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 fun? The Lord of heaven doth now, in mercy,“ hold back the face of his throne, and spreadeth his cloud

upon it;" that mortals may not be confounded with the rays of glory, which thine forth from it, Job xxvi 9. But then the vail shall be removed, and they made able to behold it, to their unspeakable joy. How firong muft their bodies be, who thall not rest night nor day; but be without intermislion for ever employed in the heavenly temple, to sing and proclain the praises of God, without weariness, which is a weakness incident to the frail mortal, but incompetent to the glorified body!

Lofily, They fall he spiritual bodies. Not, that they shall be changed into spirits; but they shall be spiritual, in respect of their fpirit-like qualities and endowments. The body shall be, absolutely, subservient to the soul, fubject to it, and influenced by it; and therefore, no more a clog to its aciivity, nor the animal appetites a fnare to it. There will be no need to beat it down, nor to drag it to the service of God. The foul, 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 foul in the business of heaven; and in that only, as if it had no more relation of earth, than a fpirit. It will have no further need of the now necessary supports of life, namely, food and raiment, and the like: “ They shall hunger " no incre, neither thirft any more, Rev, vii. 16. For in the relur*** rećtisn, they neither marry, nor are given in marriage, but are as " the angels of God in heaven."? Then tall the saints be strong

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without meat or drink ; warm without cloaths ; ever in perfect health without medicine ; and ever fresh and vigorous, though they hall never sleep, but ferve him night and day in his temple. Rev. vi. 15. They will need none of these things, more than spirits do. They will be nimble and active as fpirits, and of a moft refined constitution. The body that is now lumpish and heavy, shall then be most sprightly. No such thing at melancholy shall be found to make the heart heavy, and the spirits flag and sink. Where the carcase is, there shall the « faints, as so mary eagles, be gathered together.” I shall not further dip into this inatter : The day will declare it.

As to the qualities of the bodies of the wicked, at the refurrection, 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 xvi. 24, 25. Whatever may be faid of their weakness, it is certain they will be continued for ever in life; that they may be ever dying: they shall bear up, howsoever unwillingly, under the load of God's wrath, and shall not faint away under it. 66 The smoak of their 66. torment ascendeth up for ever and ever. And they have no rest "t day nor night.” Surely they hall not partake of the glory and beauty of the faints. All their glory dies with them, and shall never rise again. Daniel tells us, they shall awake to shame,sand everlasting contempt, chap. xii. 2. Shume follows sin, as the shadow followeth the body but the wicked in this world walk in the dark, and often under a disguise: nevertheless, when the Judge comes in flaining 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 confufion. Their fame will be too deep for blushes: but " all faces shall gather blackness," at that day, when they shall go forth of 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 comeliness of body, not regarding their deformed fouls, will then appear with ghastly countenances, a grim and death-like visage. Their looks will be frightful, and they will be horrible spectacles, coming forth of 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, vessels of dishonour: whatever honourable uses they have been em, ployed to, in this world ; and filled also with contempt from men. They will be most despicable in the eyes of the faints, even of those saints, who gave them honour 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 shall their bodies be as fo many lothsome carcases, which “ they shall go forth and look upon with abhorrence: yea, they shall be an abhorring unto all flesh,”. Ila.

The word here rendered an abhorring, is the fame which in the other text is rendered conteinpt; and Isaiah and Daniel 1


Ixvi. 24.

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