Quest. LXXXVIII. What shall immediately follow after the resurrection?

Answ. Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.

Our Lord Jesus Christ having finished the work which he undertook to perform, in gathering in his elect, and bringing that grace which he wrought in them to perfection; the only thing then remaining to be done, will be his receiving them into his immediate presence, to behold his glory; and banishing others, for ever, from him, with marks of infamy and detestation. And, in order hereunto, he will raise the dead, and give a summons to the whole world of angels and men, to appear before his tribunal in that day in which he is appointed, by the Father, to judge the world in righteousness; which is the subject insisted on in this answer. In speaking to which, we shall

I. Prove that there shall be a day of judgment.

II. Consider the person, the character, and the solemnity of the appearing of the great Judge, to whom this work is committed.

III. The persons to be judged, angels and men.

IV. The manner in which he shall proceed in judging them. And,

V. Some circumstances concerning the place where, and the time when this great and awful work shall be performed.

I. We are to prove that there shall be a day of judgment. This is as evident a truth as that there is a providence, or that God is the Governor of the world. Every intelligent creature, who is the subject of moral government, affords an argument for the proof of this doctrine. And accordingly we must consider them as under a law which he has given, as that by which they are to be governed. From hence arises our obligation to duty, and being rendered accountable to the great Lawgiver, as to what concerns our obedience to, or violation of his law. And God is obliged, in honour, to make a scrutiny into, or take an account of our behaviour, that it may be known whether we have obeyed or rebelled against him. This is evident from the concern which the glory of his own perfections has herein; and the promises and threatnings annexed to his law, which he is obliged to fulfil or execute. From whence it follows, that God will display his glory as the Judge of the world.

This is plainly revealed in scripture; it was foretold in the early ages of the world, as contained in the epistle of Jude, in ver. 14, 15. Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him: which words, though they might have a peculiar relation to the judgment which God would execute in the destruction of the old world; yet it is plain by the application hereof made by the apostle, that it looks as far as the final judgment, which shall be in the end of time. And this likewise appears from what is said in Eccles. xii. 14. that God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. There are, indeed, many displays of God’s judicial hand in the present dispensations of his providence, as he is said to be known by the judgment which he executeth, Psal. ix. 16. The visible token of his regard to his saints in this world, as well as the public and dreadful display of his vengeance poured forth upon his enemies, proclaim his glory, as God, the Judge of all. But inasmuch as sin deserves greater punishments than what are inflicted here; and the promises which God has made for the encouragement of his people, give them occasion to look beyond the present scene of affairs; and especially since the divine dealings with men, as to what respects outward things, cannot so clearly be accounted for, while we behold the righteous oppressed, and many of the wicked having, as it were, more than heart could wish; this plainly argues, that there is a time coming when matters will be adjusted; and, as the Psalmist says, ‘A man shall say,’ or every one shall have occasion to say, ‘Verily there is a reward for the righteous; verily he is a God that judgeth in the earth,’ Psal. lviii. 11.

Moreover, this doctrine is not only revealed in scripture, but it is impressed on the consciences of men; which, though they never took so much pains to extinguish their apprehension or dread thereof, it is impossible for them to do it. That secret remorse or terror which sinners feel within their own breasts, which makes them restless and uneasy, especially when they perceive themselves to stand on the confines of another world, is an undeniable argument that there is a future judgment. What was it that made Belshazzar’s countenance to change? Why did his thoughts trouble him, so that the joints of his loins were loosed, and his knees smote one against another, when he saw the hand-writing on the wall, in the midst of all his mirth and jollity? Dan. v. 6. Was he afraid of the united forces of the Persians and Medes, who at that time invested the capital city in which he was? Did he know that he should be slain before the morning? That was most remote from his thoughts, as apprehending himself safe from any danger that might arise from that quarter. Was he afraid of punishment from men? His condition in the world set him above the dread of any such event. It was only the sense he had of a future judgment from God, that produced these effects in him. It was this that made the Heathen governor tremble, when the apostle reasoned of righteousness, temperance, and judgment to come, Acts xxiv. 25. And when he was disputing with the Athenians, though they mocked and treated what he said about the resurrection with ridicule; yet none of them had any thing to object against this doctrine that God would judge the world in righteousness, chap. xvii. 31.

It may be observed that the doctrine of future rewards and punishments, as the result of a sentence passed on men after death, is so often mentioned by heathen-writers, that it is evident they either received by tradition, or understood it by the light of nature; though, when they enter into particular explications thereof, we meet with little but what is fabulous and trifling. Some of them suppose the rewards and punishments to be in other bodies, agreeably to the doctrine of the transmigration of souls, as before-mentioned. Others speak of fictitious lakes and rivers in the other world, where men are doomed to abide, at least, for some time; though they know nothing of the day of judgment, or the appearance of the whole world before Christ’s tribunal; which is a matter of pure revelation^[184].

II. We are now to consider the person, character, and solemnity of the appearing of the great Judge, to whom this work is more especially committed. This is a doctrine that can be known no other way than by divine revelation. The light of nature, indeed, discovers to us that God shall judge the world; but there is something more than this may be learned from scripture, as well as those circumstances of glory with which this work shall be performed. Accordingly we read,

1. That the person who is to perform this great work, is the Lord Jesus Christ; of whom it is said, he shall judge the quick and the dead at his appearing, and his kingdom, 2 Tim. iv. 1. And elsewhere, We must all appear before the judgment-seat of Christ; 2 Cor. v. 10. If we consider his glory as a divine person, he is fit to engage in it. For as he knoweth all things, he can judge the secrets of men, which no mere creature can do; and as he has all the other perfections of the divine nature, he can display and glorify them, in such a way as is necessary, in determining the final estate of men, and rewarding every one according to his work.

We may also observe, that this is a branch of his Mediatorial dignity, and contains in it a part of the execution of his Kingly office; it was contained in that commission which he received of the Father. Thus it is said, that the Father judgeth no man, John v. 22. that is, not in a visible manner, or by any delegated power, which he is invested with, ‘but hath committed all judgment to the Son,’ and, it is said, he has ‘given him authority to execute judgment also, because he is the Son of man,’ ver. 27. And to this we may add, that it is a part of the work which was incumbent on him in the application of redemption, which cannot be said to be brought to the utmost perfection, till the day of judgment: Thus when he speaks concerning his ‘coming in a cloud with power and great glory’; then he bids his people ‘lift up their heads, inasmuch as their redemption draweth nigh,’ Luke xxi. 27, 28. We might also add to this, that it was very expedient that he should judge the world, since he was unjustly judged and condemned by the world; therefore the cause must have a second hearing, that his enemies, at whose bar he once stood, may be fully convinced, to their eternal confusion, that he was not the person they took him to be, that he did not deserve the treatment and rude insults which he met with from them, when he stood at their tribunal. They asked him this question, ‘Art thou the Christ, the Son of the blessed?’ to which he replied, ‘I am: And ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven,’ Mark xiv. 61-64. wherein he applied to himself what the prophet Daniel said concerning him, Dan. vii. 13. and thereby intimated, that this would be the most visible and incontestible proof of his Mediatorial glory, with which he was invested, as the Son of man; upon which the high-priest rent his clothes, apprehending that he spake blasphemy; after which they all condemned him to be guilty of death. Therefore it is expedient that this visible proof of his Sonship and Mediatorial glory should be given, and that he should perform this great work, which was incumbent on him, as he gave them to expect. It is his ‘coming with clouds, that every eye shall see;’ that shall oblige ‘them which pierced him, and all the kindreds of the earth,’ who set themselves against him, ‘to wail because of him,’ Rev. i. 7.

It was also necessary that he should judge the world, that he might publicly vindicate his people, who have been judged and condemned by the world for his sake; and that his cause and interest, which has been trampled on by them, might be defended in the most public and glorious manner, which will afford an everlasting conviction, that he whom men despised, whose glory was set light by, whose gospel was rejected and persecuted, is a person worthy of universal honour and esteem. Thus concerning the person who is appointed to judge the world, and the character in which he shall do it: which leads us,

2. To consider the solemnity of his appearing, when engaging in it. The work being the most glorious that ever was performed since the world was created, and the honour redounding to Christ as the result thereof, being the last and highest degree of his state of exaltation; it cannot but be supposed that he will appear with those ensigns of majesty and regal dignity that become his character as the Judge of quick and dead: accordingly we have an account of his ‘appearing in his own glory, and in his Father’s, and of the holy angels,’ Luke ix. 26. His own glory respects the rays of his divinity shining forth; whereby it will appear, that he has a natural right to summon the whole world before him. This cannot but strike a terror into his enemies, and enhance the joy and triumph of his friends, and excite the adoration that is due to so glorious a person. His appearing in his Father’s glory, denotes that this is the highest display of his Mediatorial dignity; the reward of his having perfectly fulfilled the commission given him by the Father, and fully answered the end for which he became incarnate. And his appearing in the glory of his holy angels, implies the reverence and homage which they will pay to him, into whose hands they are given, as ministering spirits, to fulfil his pleasure, and who always rejoice in the advancement of his kingdom.

The angels shall not indeed be employed in raising the dead, for that is a work too great for finite power; but we read of their ministry as subservient to the glory of the solemnity, as consisting in their appearing with Christ as his retinue; so it is said, that he shall ‘come in his glory, and all the holy angels with him,’ Matt. xxv. 31. These, indeed make up his train; but do not convey to him the least branch of that glory or character he is invested with: but it is their honour to attend him, whose servants they are; their work is to praise and adore him, and to shew their readiness to fulfil his pleasure, without desiring to usurp the least branch of his glory.

The first thing they are represented as doing, is, their attending his coming with a shout, or the word of command first given forth by Christ, and transmitted by them to the whole world, whereby they shall be summoned to appear before him. This shall doubtless be attended with universal joy and triumph expressed by them. And whereas Christ is said to come with the sound of a trumpet, 1 Thess. iv. 16. this is either to be considered in allusion to the custom of calling the hosts together, which was by the sound of a trumpet, Num. x. 2. &c.^[185] or else we may understand it in a literal sense, for some sound like that of a trumpet, which shall be heard throughout the world, which shall have a tendency to excite the joy and triumph of the saints, and to strike terror into the wicked. And as this trumpet gives an alarm to all to appear before Christ’s tribunal; the angels are represented as assisting in bringing them thither. It is by them that the saints which remain alive, shall be caught up with others in the clouds to meet the Lord in the air, 1 Thess. iv. 17. and they are said to gather together the elect from the four winds, from one end of the heaven to the other.^[186] And elsewhere, our Saviour, speaking of the end of the world, which he calls the harvest, represents the angels as reapers, Matt. xiii. 39. which he explains as denoting that at the end of the world the angels shall come forth, and sever the wicked from among the just, ver. 49. which plainly intimates that they are to gather the elect together. And inasmuch as there must be a separation between them and the wicked, so that one shall be set at Christ’s right hand, the other at his left; this, as it is more than probable, shall be done by the ministry of angels, chap. xxv. 32. And then the Judge is represented as sitting on his throne, ver. 31. this is called elsewhere a judgment-seat, agreeable to his character as a judge; and it is here styled his throne, as expressive of the majesty and royal dignity with which he shall perform this great work. Which leads us,

III. To consider the persons who are to be judged, things being thus prepared for it; and these are said to be angels and men, i. e. all who are summoned to appear before Christ’s tribunal. Whether the holy angels are included in the number of those whom Christ will judge, it is not safe for us to pretend to determine, since scripture is silent as to this matter. That they are the subjects of moral government is evident, because they are intelligent creatures; and it follows from hence, that they are accountable to God for their behaviour as such. It is also certain, that they are employed by our Saviour, in fulfilling his pleasure; and pursuant thereto, they are sent forth by him to minister to the heirs of salvation, Heb. i. 14. and upon this account it may not be reckoned foreign to the work of the day, for Christ to give a public testimony to their faithfulness in the discharge of every work which has been committed to them; especially since the saints, who, in some respects, may be said to have been their charge and care, have received no small advantage from the good offices which they have performed for them by Christ’s appointment: but more than this, I think, cannot be determined, with respect to their being judged by Christ. Therefore, many conclude, that, properly speaking, they are not included in the number of those that shall be judged by him; and that either because they are represented as attending him, when he comes to judgment; and are never spoken of as standing before his tribunal, as persons whose cause is to be tried by him; or because they are considered, as long before this confirmed in holiness and happiness, and as beholding the face of God in heaven; and consequently not to be dealt with as those who are to undergo a farther scrutiny, in order to their having, a new sentence passed upon them.

As to what respects the fallen angels, they are to be brought as criminals before Christ’s tribunal, in order to his passing a righteous sentence upon them. Whether the charge of their apostacy from God, shall be again renewed, and hereby sin traced to the very first spring and fountain of it, we know not: but all the guilt that they have contracted since they were, by a former sentence, cast out of heaven, shall be laid to their charge: all that they have done against the interest of God in the world, begun in the seduction of our first parents, and continued ever since, with all those methods of revenge and subtilty whereby they have opposed the kingdom of Christ in the world, and endeavoured to ruin his people, will be alleged against them, as well as the bold attempt they made on him in his own Person, whilst he was in a state of humiliation. Thus the fallen angels, though represented as cast down to hell, are yet said to be delivered into chains of darkness, and reserved unto judgment, 2 Pet. ii. 4. Jude, ver. 6. This they are, at present, apprehensive of, and are accordingly said to tremble, Jam. ii. 19. at the fore-thoughts of it: it may also be inferred from what they said to our Saviour, Art thou come to torment us before the time, Matt. viii. 29. and, as the result hereof, it is said, that the devil was cast into the lake of fire and brimstone, Rev. xx. 10. i. e. adjudged to endure a greater degree of torment in proportion to the increase of his guilt.

But that which is more particularly insisted on in scripture, in which we are immediately concerned, is what relates to men, as those who are to be judged by Christ. This is set forth in universal terms; the apostle says, We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. v. 10. men of all ranks and conditions, small and great, Rev. xx. 12. quick and dead, 2 Tim. iv. 1. i. e. those who died before, or shall be found alive at his coming, the righteous and the wicked, Eccl. iii. 17. and among these, not only them that have lived under the gospel-dispensation; but others, who have had no other light but that of nature; As many as have sinned without law, shall also perish without law, Rom. ii. 12. We have no account, indeed, in scripture, of their being adjudged to eternal life, for their doing, by nature, some things that are contained in the law; to suppose this, is to be wise above what is written; and, indeed, it seems contradictory to those scriptures which assert the necessity of faith in Christ to salvation; but these are generally described as suffering punishment proportioned to their works. Thus we read of the men of Nineveh, Matt. xii. 41. the queen of the South, ver. 42. the inhabitants of Tyre and Sidon, chap. xi. 22. and those of Sodom and Gomorrah, ver. 24. as appearing in judgment, and exposed to a less degree of punishment than those that sinned against greater light; but there is not the least intimation given of their being discharged from condemnation. Our Saviour, indeed, speaks of the ‘servant which knew his master’s will, and prepared not himself to do according to it, who should be beaten with many stripes,’ i. e. exposed to a greater condemnation; nevertheless, he, at the same time, intimates that the servant who did not know, i. e. who sinned under greater disadvantages for want of gospel-revelation, even he should be beaten with few stripes; or adjudged to suffer a less degree of punishment.

The Pelagians, indeed, have endeavoured not only to exempt the Heathen from the consequences of this judgment; but some have insinuated as though they were not concerned in it at all: thus one^[187] supposes, that the persons who are represented as appearing at Christ’s tribunal, Matt. xxv. and sentenced, by him, according to their works, are only those who made a profession of the Christian religion. And the principal argument that he brings to support this opinion is, because they, on whom a sentence of condemnation is passed, are accused of not ministering to Christ’s members, which is interpreted as not giving him meat, when he was hungry, or drink when he was thirsty, &c. which charge could not have been brought against those that never heard of Christ; or if it had, they might have excused themselves by alleging that it was impossible for them to shew this respect to him whom they never knew. But to this it may be replied, that though our Saviour’s design here, is to aggravate the condemnation of those who sinned under the gospel, and to charge some with crimes of the highest nature; yet there is nothing mentioned, exclusive of others, so as to give occasion to suppose that the judgment of the great day will respect only those who have set under the sound of the gospel. Therefore we have ground to conclude, that as the resurrection of the dead will be universal; so all that have lived, or shall live, from the beginning to the end of time, shall be the subjects of the judicial proceedings in that solemn and awful day; which leads us to consider,

IV. The manner in which Christ shall proceed in judging the world. It is evident, that the design of this glorious transaction is to determine the final state of all men, which will be done in a public and visible manner, that it may appear that the Judge of all does right: this differs very much from that particular judgment that is passed on every one at death; in which, though their state be unalterably determined, yet it is not done in an open and visible manner; but with a design that the cause should be tried again in that day which is appointed for it. The account we have in scripture, of the manner in which this shall be done, bears some resemblance to the proceedings in human courts of judicature; accordingly the day is set in which causes are to be tried; the Judge appears with the ensigns of his authority; and being seated on the tribunal, the persons to be tried appear before him; the cause is heard; and since all are to be judged according to law, the law is supposed to be known, or the particular statute, which is the rule of judgment, must be produced; and whatever charge is to be brought against any one, it is drawn up in the form of an indictment, and supported by sufficient evidence, and the persons hereupon acquitted or condemned. In allusion hereunto we read of Christ’s appearing in a visible manner, seated on a throne of judgment; or, as it is expressed, of the Son of man, as appearing with all the holy angels with him; and his sitting upon the throne of his glory, and all nations being gathered before him, Matt. xxv. 31, 32. the judgment seat, and the books opened, Dan. vii. 26. Rev. xx. 12.

The righteous, who are a part of those that shall stand before Christ’s tribunal, shall be separated from the wicked; the former placed at his right hand, the latter at his left. With respect to the wicked, an indictment shall be brought in, in which they shall be charged with the violation of the holy law of God, with all the aggravating circumstances thereof, the subject-matter of which is contained in the books that are said to be opened. And this charge shall be supported by evidence; in which case men shall be witnesses against one another, so far as they have been apprised of each other’s behaviour, or immediately concerned therein: and it is not improbable, that since the holy angels are conversant in this lower world, as they are sometimes represented as being present in worshipping assemblies, 1 Cor. xi. 10. and observing the actions of men, 1 Tim. v. 21. that they shall appear as evidences against the wicked. And it may be farther observed, that the Judge himself will be a witness against the criminals, which is not usual in human courts of judicature; though it does not savour of the least injustice: thus it is said, ‘I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts,’ Mal. iii. 5. The divine Omniscience will put the charge out of all manner of doubt; from whence there can be no appeal; since it is impossible for God, either to be deceived himself, or to deceive others.

But besides this, there shall also be the testimony of conscience, whereby persons shall stand self-convicted; their ‘own hearts shall condemn them,’ as well as ‘God, who is greater than their hearts,’ 1 John iii. 20. Thus it is said, that ‘the consciences of men bear witness, and their thoughts, in the mean while, accuse or else excuse one another, in the day when God shall judge the secrets of men by Jesus Christ;’ and accordingly ‘every mouth shall be stopped, and all the world’ of the ungodly ‘become guilty,’ Rom. ii. 15, 16. or appear, by their own confession, to be so, before God, chap. iii. 19. And in order hereunto, there shall be a particular dispensation of providence, whereby those sins which have been long since forgotten, shall be brought to remembrance: this seems intimated in our Saviour’s words in the parable; ‘Son, remember that thou in thy life-time receivedst thy good things,’ &c. Luke xvi. 25. and also in God’s setting the iniquities of sinners in order before their eyes, Psal. l. 21. and this will have a greater tendency to support the charge, than ten thousand witnesses.

As to the things that shall be brought into judgment, or be charged, and proved upon them; these are mentioned in a very particular manner, as it is said, ‘God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil,’ Eccl. xii. 14. And elsewhere, he is represented as ‘executing judgment upon all, and convincing all that are ungodly of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him,’ Jude, ver. 15. And our Saviour particularly intimates, Matt. xxv. 42, 43. that their behaviour, under the means of grace, shall be enquired into, and what they have done against him, and his interest in the world, alleged against them.

But now we are speaking concerning those matters which shall be produced in judgment against the wicked, it may be enquired; whether the smallest sins committed by them, shall be brought into judgment against them? This seems to be intimated by our Saviour, when he says, that ‘every idle word that men shall speak, they shall give account thereof in the day of judgment,’ chap. xii. 36. on which some take occasion to complain of the severity of the divine dispensations, as though it was intended hereby, that persons shall be condemned to suffer eternal punishments for a vain thought: but to this it may be replied, that no one will bring this as an objection against the methods of the divine proceedings in the great day, who duly considers the infinite evil of sin; or, that the least sin deserves a sentence of banishment from God, as it is an affront to his sovereignty, and opposite to his holiness. However let it be considered that no person in the world shall have reason to complain that he is separated from God, or rendered eternally miserable, only for a vain thought, or a sin of infirmity, as though he had been guilty of nothing else: therefore, when our Saviour says, that ‘every idle word shall come into judgment,’ the meaning is, that this shall tend to fill up the measure of their iniquity; so that the punishments which they shall be exposed to, shall be for this, in conjunction with all other sins. Every sin brings guilt with it; and all sins taken together, smaller, as well as greater, enhance the guilt: therefore, our Saviour’s meaning is this, that every sin exposes men to a degree of condemnation, in proportion to the aggravation thereof; though they which are of a more heinous nature, bring with them a greater degree of condemnation. Thus concerning the charge brought against the wicked.

The next thing to be considered is, the trial of the righteous, who are said to stand before Christ’s judgment-seat. Here it may be observed, that no indictment shall be brought against them, at least, with the judge’s approbation; for they have been before this acquitted and discharged, when brought into a justified state; and therefore, as the consequence hereof, none, as the apostle says, shall lay any thing to their charge, since it is God that justifieth, Rom. viii. 33. If any thing be alleged against them by the enemies of God, who loaded them with reproach, and laid many things to their charge in this world, of which some have been just, and others unjust and malicious: I say, if these things should be suffered to be alleged against them, the great and merciful Judge will appear as an advocate for, and vindicate them from those charges which are ungrounded; and will farther allege, as a foundation of their discharge from the guilt of all others, that he has made a full atonement for them; upon which account, when they are sought for, they shall not be found in judgment, or charged upon them to their shame, confusion, or condemnation; but they shall be pronounced righteous, as interested in Christ’s righteousness; and this shall be evinced by his producing those graces which are inseparably connected with, though not the foundation of their justification, that so the method of the divine proceedings, in this respect, may be vindicated, and it may appear, that as it is said, without holiness no one shall see the Lord; so these are holy, and therefore they have this internal quality, which denotes them such whom God designed to save: this I take to be the meaning of that expression of our Saviour to the righteous, when he pronounces them blessed, and invites them to come and inherit the kingdom prepared for them from the foundation of the world: for I was an hungred and ye gave me meat; I was thirsty and ye gave me drink, &c. Matt. xxv. 34, 35. where the word for is taken demonstratively, and, not casually; and denotes that they were such who might expect to be admitted to this honour and blessedness, as having those marks and characters of his children upon them, to which the promise of salvation was annexed; not as though any thing done by them was the cause of it. From hence it appears, that the graces of God’s people shall be published before angels and men, to the praise of the glory of him who was the author of them.

But there is a difficult question which is proposed by some, namely, whether the sins of God’s people shall be published in the great day; though it is certain they shall not be alleged against them to their condemnation? This is one of the secret things which belong to God, which he has not so fully or clearly revealed to us in his word; and therefore we can say little more than what is matter of conjecture about it. Some have thought that the sins of the godly, though forgiven, shall be made manifest, that so the glory of that grace which has pardoned them, may appear more illustrious, and their obligation to God for this, farther enhanced. They also think that the justice of the proceedings of that day, requires it; since it is presumed and known by the whole world, that they were prone to sin, as well as others; and, before conversion, as great sinners as any; and after it their sins had a peculiar aggravation: therefore, why should not they be made public, as a glory due to the justice and holiness of God, and being infinitely opposite to all sin? And this they farther suppose to be necessary, that so the impartiality of divine justice may appear. Moreover, since God by recording the sins of his saints in scripture, has perpetuated the knowledge thereof; and if it is to their honour that the sins there mentioned were repented of, as well as forgiven, why may it not be supposed that the sins of believers shall be made known in the great day? And besides, this seems agreeable to those expressions of every word, and every action, as being to be brought into judgment; whether it be good, or whether it be bad, as in the scripture before-mentioned.

But it is supposed by others, that though the making known of sin that is subdued and forgiven, tends to the advancement of divine grace; yet it is sufficient to answer this end, as far as God designs it shall be answered, that the sins which have been subdued and forgiven, should be known to themselves, and this forgiveness afford matter of praise to God. Again, the expressions of scripture, whereby forgiveness of sin is set forth, are such as seem to argue, that those sins which were forgiven, shall not be made manifest; thus they are said to be blotted out, Isa. xliii. 25. covered, Psal. xxxii. 1. subdued, and cast into the depths of the sea, Micah vii. 19. and remembered no more, &c. Jer. xxxi. 34. Besides, Christ’s being a Judge, doth not divest him of the character of an advocate, whose part is rather to conceal the crimes of those whose cause he pleads, than to divulge them. And to this we may add, that the law which requires duty, and forbids the contrary sins, is not the rule by which they who are in Christ, are to be proceeded against; for then they could not stand in judgment; but they are dealt with according to the tenor of the gospel, which forgives and covers all sin. And furthermore it is argued, that the public declaring of all their sins before the whole world, notwithstanding their interest in forgiving grace, would fill them with such shame, as is hardly consistent with a state of perfect blessedness. And lastly, the principal argument insisted on, is, that our Saviour in Matt. xxv. in which he gives a particular account of the proceedings of that day, makes no mention of the sins, but only commends the graces of his saints. Such-like arguments as these are alleged to prove that it is probable the sins of the saints shall not be exposed to public view, in the great day. But after all that has been said, it is safest for us not to be too peremptory in determining this matter, lest, by pretending to be wise beyond what is clearly revealed in scripture, we betray our own folly, and too bold presumption, or assert that which is not right of this glorious Judge. Thus concerning the method in which Christ shall proceed in judging the world. We are now led to consider,

V. Some circumstances relating to the place where, and the time when, this great and awful work shall be performed, at least, so far as it is convenient for us to enquire into this matter, without giving too much scope to a vain curiosity, or desire to be wise above what is written. And,

1. As to the place; it does not seem probable that it shall be upon the surface of the earth; because we read, that they which are found alive at Christ’s coming, shall be caught up together with them, that is, the others who are raised from the dead, in the clouds, to meet the Lord in the air; which immediately follows after the account which the apostle gives of the Lord’s descending from heaven with a shout, with the voice of the arch-angel, and with the trump of God, 1 Thes. iv. 16, 17. which is the signal to be given of the immediate appearance of the Judge: therefore, their being caught up in the clouds, denotes that Christ shall judge the world, in some place above this earth; otherwise they must be supposed to be caught up thither, and afterwards obliged to descend from thence, to the place from whence they were taken, to be judged; which does not seem probable. This is all that we dare assert, concerning the place where this great and solemn transaction shall be performed.

And I the rather observe this, because some are of opinion, that the valley of Jehoshaphat is designed to be the place, from the application of that prediction mentioned in the prophet Joel, in chap. iii. 2. I will gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people:^[188] but that seems to be a prophesy of some signal victory which the church should gain over its enemies; which shall have its accomplishment before Christ come to judgment, and be no less remarkable than that which God gave Jehoshaphat over the Moabites, Ammonites, and the inhabitants of mount Seir, mentioned in 2 Chron. xx. upon which occasion the place where it was obtained, was called the valley of Berachah, which signifies blessing: and the prophet does not seem by the valley of Jehoshaphat, to point out any particular place known by that name; but rather to allude to the signification of the word, as importing the judgment of the Lord: so that nothing else is intended by it but that God shall, in the latter day, probably when those scriptures shall have had their accomplishment, which relate to the conversion of the Jews, execute some remarkable judgment against the heathen, amongst whom they were scattered. Therefore it cannot, with the least shadow of justice, be argued from hence, that this is the place where all nations of the earth shall be gathered to judgment. Besides, some have observed, that how great soever this valley may be, it is not large enough to hold the vast multitudes that shall be convened on this occasion.

As to what concerns the time when Christ shall judge the world; this is called, in scripture, a day, Acts xvii. 31. not to signify that the whole work shall be performed in that space of time, which we generally call a day; for that can hardly be sufficient for the performing the many things that are to be done in it. Some have thought that the whole process shall take up no less than a thousand years; and suppose, that the apostle Peter intimates as much, when speaking concerning the day of judgment, he says, One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. iii. 8. Thus the excellent Mr. Mede understands that scripture:^[189] but since this is not more clearly explained by other scriptures, speaking to the same purpose, I dare not be too peremptory in giving into this opinion; but would rather conclude, that the time of the continuance thereof, is called a day, as denoting a season appointed for the dispatch of a work, whether it be longer or shorter. Thus Christ calls that season, in which the gospel was preached to the Jews, their day, Luke xix. 42. And therefore it is the safest way for us to acknowledge this to be a secret which belongs not to us to enquire into.

As to the time when Christ shall come to judgment, or when this glorious day shall begin, that is also considered, not only as a matter kept secret from us, but from all creatures: thus our Saviour, speaking concerning it, says, ‘Of that day and hour knoweth no man, no, not the angels of heaven, but my Father only,’ Matt. xxiv. 36. This is particularly intimated in the answer we are explaining; and the reason assigned why it is kept secret from us, viz. that all may watch and pray, and be ready for the coming of the Lord; which is certainly a matter of the highest importance; and it is evident, that if God had either revealed the time of Christ’s coming to judgment, or let men know how long they should continue in this world, before that judgment, which is past on all at death, it might have given occasion to the corruption of our nature, to have put off all thoughts about it, till it was at hand: therefore our Saviour, in wisdom, as well as kindness to his people, has represented his coming under the similitude of a thief in the night, 2 Thes. v. 2. and accordingly says, Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh, Matt. xxiv. 44. Thus concerning the day of judgment. As to what respects the consequence hereof, and the sentence which shall be pronounced on the righteous and the wicked, that is the subject-matter of the two following answers.

All that I shall add at present is, some practical inferences from this doctrine of Christ’s coming to judgment.

(1.) What has been observed concerning Christ’s coming to judge the world in his own glory, and that of his Father, and of his holy angels, should fill us with high and honourable thoughts of him; and since the angels reckon it an honour to attend him as ministering spirits in that great day, this should excite in us an holy ambition to approve ourselves his servants in all things, and to account it our honour that he will esteem us such.

(2.) Since Christ at his coming to judgment, will bring all things to light, and impartially state and try the cause of every one, who shall be rewarded according to their works; this should silence, and fence against, all unbelieving thoughts, which may arise in the minds of men, concerning the seemingly unequal distributions of providence, in God’s dealing with the righteous and the wicked, as to what respects the outward affairs of life, and make us easy, though we know not his design in the various afflictive providences wherewith we are exercised; since we are not to expect those blessings here, which he has reserved for his people, at Christ’s appearing to judgment; which, if he is pleased to bestow upon us hereafter, we shall then have the highest reason to admire his wisdom, goodness, and faithfulness, in the whole method of his providential dealings with us.

(3.) This doctrine tends to reprove the atheism and profaneness of those, who make a jest of, or scoff, at the day of judgment; like those the apostle Peter mentions, whom he calls scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Pet. iii. 3, 4. It also reproves those who abuse the day of God’s patience; and because his coming to judgment is delayed, take occasion to commit the vilest crimes. Thus our Saviour speaks of some as doing, and intimates that he will come in a day when they look not for him, and shall cut them asunder, and appoint them their portion with hypocrites, Matt. xxiv. 48-51.

(4.) This doctrine should stir us up to universal holiness, and the greatest circumspection and diligence in the service of God; as the apostle says, when speaking concerning Christ’s coming to judgment, with those displays of terrible majesty that shall attend it, what manner of persons ought we to be, in all holy conversation and godliness, looking for, and hasting unto the coming of the day of God, 2 Pet. iii. 11, 12.

(5.) Since we expect that Christ will judge the world at the last day, it behoves us to be often judging and trying ourselves, examining how matters stand between God and us; and whether we behave ourselves in such a way as that we may be meet for Christ’s coming, and have boldness in the day of judgment; as the apostle says, If we would judge ourselves, we should not be judged, 1 Cor. xi. 31. that is, with the judgment of condemnation.

(6.) It is an inexpressible advantage when we can conclude, upon good grounds, that this great Judge is our Friend, our Saviour, our Advocate, and that, living and dying, we shall be found in him; for then, though he come in such a way as will strike the utmost terror and confusion into his enemies, we shall be found of him in peace: and the consequence of this day’s solemnity shall be our admission into his immediate presence, and being for ever blessed therein.