Part 48
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.
Footnote 184:
_We often read in Heathen-writers, of Æacus, Minus and Rhadamanthus, as appointed to pass a judgment on every one at death, fix them in their respective places of residence, and determine their rewards and punishments. These are generally supposed to have lived about Moses’s time, and are commended for the exercise of justice, and making laws, some of which they are supposed to have received from heaven; and as the reward hereof, have the honour, of being judges of men at death, conferred upon them. Some have been ready to conclude that the account which the Heathen give of these three famous law-givers and judges, is nothing else but a corruption of a tradition which they had received concerning Moses, the great law-giver to the Israelites, set forth by different names, with several things fabulous added thereunto. They who have a mind to see a very learned and critical disquisition on this subject, may consult Huet Demonst. Evang. Prop._ iv. § 9-13. _And as for the variety of punishments which these judges inflicted, the lakes and rivers of fire to which they are condemned, see Plato’s account thereof, translated by Eusebius, in Præp. Evang. Lib._ xi. _Cap._ xxxvii. _who thinks that some things mentioned by him, bear a resemblance to the punishment of sin, which we read of in scripture, which he supposes he received by tradition, from some that were acquainted with divine revelation, as he did many other things which he speaks of in his writings_.
Footnote 185:
_See Vol. II. Quest. LVI._
Footnote 186:
_Matt._ xxiv. 31. _This is the most common sense of those words; and how far soever they are supposed, by some, to be taken in a figurative sense, for the preaching of the gospel throughout the whole world, after the destruction of the Jewish state, which some have supposed, is principally intended by what is mentioned in the foregoing verses; yet most conclude that several things in this account of Christ’s glorious appearance, are not without some allusion, at least to what shall be more eminently accomplished, when he shall come to judgment._
Footnote 187:
_Curcellæus in Dissert. de necessit. cognit. Christ._ § vi.
Footnote 188:
_Of this opinion were some among the Papists, and particularly Cornelius a Lapide, Vid. ejusd. comment in Loc. who describes it as a place situate at the foot of the mount of Olives, in or near the place where our Saviour was in his agony betrayed and delivered by Judas, into the hands of his enemies. Therefore this will be, according to him, the fittest place for him to execute judgment upon them, and to appear in this triumphant and glorious manner, in order thereunto. And this is mentioned by many Jewish writers, who maintained it. Thus the author of the Chaldee Paraphrase on Canticles_ viii. 5. _speaks to this purpose, that the dead shall be raised, and the mountain of Olives shall be cleft, and all the dead of Israel shall come out from thence; and that the just, who died in the captivity, and consequently were not buried in or near that place, shall come through the caverns of the earth, that they may here arise to judgment. And several Rabbinical writers give into this chimera, which is also mentioned in both the Talmuds. And many of the modern Jews, as is observed by some late travellers into the holy land, are so fond of burying their dead in or near this place, that they might not have far to come under the earth, when they rise from the dead, and must appear here at the day of judgment, that they pay a certain sum of money for the privilege of burying their dead therein. See Hody on the resurrection, Page 70, 71._
Footnote 189:
_See his works, Lib._ iii. _Comment. apocal. page 662. and his remains, chap._ xi. _page 748. in which he is followed by some others, and the learned Gale, in his court of the Gentiles, Part_ I. _Book_ iii. _chap._ vii. _Page 78. speaks of some Jewish writers as maintaining, that the world shall continue 6000 years; and from thence to the 7000th shall be the day of judgment. And he also mentions this as an opinion which Plato had received by conversing with some of them; and concludes, that this is the great Platonick year, which is mentioned by him, and his followers._
Quest. LXXXIX.
QUEST. LXXXIX. _What shall be done to the wicked at the day of judgment?_
ANSW. At the day of judgment the wicked shall be set on Christ’s left hand; and upon clear evidence, and full conviction of their own consciences, shall have the fearful, but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favourable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments both of body and soul, with the devil and his angels for ever.
Having, under the last answer, taken a view of Christ, as coming to judgment; and the whole world as seated at his tribunal, the wicked on his left hand, and the righteous on his right; the books opened, the cause tried, and the evidence produced; we are now to consider the sentence that will be past on each of them, together with the consequences thereof: and particularly we have an account in this answer, of a sentence of condemnation, pronounced against the wicked, and the punishment inflicted on them, pursuant thereunto; which our Saviour expresses in words full of dread and horror; _Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels; and these shall go away into everlasting punishment_, Matt. xxv. 41, 45. This includes in it an eternal banishment and separation from him, in whose favour there is life. As sin is the object of his detestation, it being contrary to the holiness of his nature, they who are found in open rebellion against him, shall not _stand in his sight_, Psal. v. 5. As they did not desire his special and gracious presence, which his saints always reckoned their chief joy, in this world; they shall be deprived of it in the next. And when they are commanded to depart from him, they are described as _cursed_, that is, bound over to suffer all those punishments which the vindictive justice of God will inflict, that are contained in those threatenings which are denounced by his law that they have violated, and sent down into hell, to be punished with unspeakable torments, both in body and soul, with the devil and his angels, for ever. Accordingly there are three things to be considered, relating to the punishment of sinners in another world, namely, the kind thereof, its degree, and eternal duration.
I. As to the kind of punishment; that is generally considered in two respects, namely, the punishment of loss and sense.
1. Concerning the punishment of loss. This contains in it a separation from God, the fountain of blessedness; a being destitute of every thing that might administer comfort to them; and, as the consequence hereof, they are deprived not only of fellowship with Christ, but with his saints. Not that they were ever the objects of their love or delight, but, on the other hand, their conversation was distasteful and burdensome; especially when it was in itself most savoury and spiritual: nevertheless, it is reckoned to be one ingredient in their misery, as our Saviour expresses it, when he speaks of the _workers of iniquity_, as first commanded to _depart from him_, Luke xiii. 27, 28. and then tells them, _Ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out_: where the happiness of others is considered as what will raise their envy, and prove a torment to them.
2. There is the punishment of sense: this is set forth by those unspeakable torments to be endured both in soul and body; and because no pain is so exquisite as that which is occasioned by fire, it is therefore called _unquenchable and everlasting fire_, Matt. iii. 12. chap. xxv. 41. As for that enquiry which some make, whether the fire be elementary or material, like that which is in this world, it savours more of curiosity than what tends to real advantage: and since it is called a fire, prepared for the devil and his angels, some have a little hesitated about this matter, as concluding it impossible for material fire to affect spirits; but I am not desirous to enter too far into this disquisition. It is, indeed, a hard matter for us to determine whether, or how far a spirit is capable of the punishment of sense, any otherwise than, as, by reason of its union with the body, it has an afflictive sensation of the evils which that immediately endures; and therefore, some have thought, that when we read of the fire of hell, it is to be taken in a metaphorical sense, to denote those punishments which are most exquisite, and have a tendency to torment both soul and body in different respects. The soul is to be tormented as the wrath of God has an immediate access to it, to make it miserable: and though this cannot be styled the punishment of sense in the same respect as that is of which the body is the more immediate subject; yet if we take the word _sense_, as importing an intellectual perception of those miseries that it undergoes, whereby it is made uneasy, and in a moral sense, subject to pain, as we sometimes speak of the pain of the mind, as well as that of the body, then it may be said to endure the punishment of sense, though it be in a spiritual substance.
There are various ways by which the wrath of God may have access to the soul, to make it miserable; and this punishment is sometimes compared to fire, as it is beyond expression dreadful; and accordingly God, when inflicting it, is styled, _A consuming fire_, Heb. xii. 29. and _his jealousy_ is said elsewhere to _burn like fire_, Psal. lxxix. 5. Therefore, some have described the punishment of sin in hell, as including in it the insupportable weight of the wrath of God lying on the consciences of men, and sinking them into perdition; whereby it appears to be _a fearful thing to fall into the hands of the living God_, Heb. x. 31. A judicious divine considers this as the effect of God’s immediate presence, as a sin-revenging Judge; and therefore understands that text, in which it is said, _They shall be punished with everlasting destruction, from the presence of the Lord_, 2 Thes. i. 9. not as denoting an exclusion from his comforting presence, which is an undoubted truth, and the more generally received sense thereof; but he speaks of the presence of God, as well as his power, as the immediate cause of their destruction; in like manner as when the Psalmist joins both these ideas together, when he says, _Who knoweth the power of thine anger_, Psal. xc. 11. and it seems most agreeable to the grammatical construction of the words.[190] This is that punishment which is more immediately adapted to the soul.
As for the punishment of sense, which the body shall endure, whether it be compared unto fire, as containing in it some effects, not unlike to those produced by fire; or, whether it only signifies that the punishment shall be most exquisite, as no pain is so terrible as that which is the effect of fire, I will not pretend to determine. There are, indeed, other expressions by which it is set forth in scripture, as well as fire, _viz._ _cutting asunder_, Matt. xxiv. 51. _tearing in pieces_, Psal. l. 22. _drowning men in destruction and perdition_, 1 Tim. vi. 9. _a being bound hand and foot_, and _cast into outer darkness_, Matt. xxii. 13. or, into _a furnace of fire_, chap. xiii. 42. or, _a lake of fire burning with brimstone_, Rev. xix. 20. some of which are, doubtless, metaphorical expressions, by which the punishment of sin is set forth; but whether they are all so we must not be too positive in determining: however, some suppose they are, because the glory of heaven is described by the metaphors of _streets of gold, gates of pearl_, Rev. xxi. 21. _rivers of pleasure_, &c. Psal. xxxvi. 8. and the wrath of God is metaphorically described, when he is called _a consuming fire_, Heb. xii. 29. Therefore, as the glory of heaven is represented by metaphors, denoting that it is inconceivably great; so, if we suppose that the punishment of sin in hell, is set forth by metaphorical ways of speaking, we cannot from hence, in all respects, take an estimate of the quality thereof; nevertheless we must conclude in general from such-like expressions, by which it is represented, that it is inexpressibly terrible, such as respects both soul and body, which is called, as has been observed in different respects, the punishment of sense. Which leads us,
II. To consider this punishment, as to the degree thereof, which is generally described as being various, in proportion to the aggravations of sin committed; accordingly they who have sinned under the gospel-dispensation, are considered as exposed to a greater degree of punishment than others who have not had those advantages. Thus the apostle says, _Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God_, chap. x. 29. And our Saviour speaking concerning the Scribes and Pharisees, who were notorious hypocrites, whose religion was no more than a pretence, and made subservient to the vilest practices, tells them, that _they should receive the greater damnation_, Matt. xxiii. 14. that is, a greater degree of punishment, as they had contracted greater guilt than others: and the apostle speaks of some who had had great advantages through the _riches of God’s goodness and forbearance_ towards them, but yet were _impenitent_, and hardened in sin; these, says he, _treasure up unto themselves wrath against the day of wrath_, Rom. ii. 5. that is, add greater degrees to the punishment which they shall endure in another world.
III. We are to consider the punishment, which sinners are liable to in the world to come, as to its duration, in which respect, it shall be without intermission, and eternal. That there shall be no relaxation of punishment, may be proved from what our Saviour says in the parable; in which the _rich man_, who was tormented in flames, could not obtain _one drop of water to cool his tongue_, Luke xvi. 26. Thus we read of those who are said to _drink of the wine of the wrath of God_, which is _poured out without mixture, into the cup of his indignation_; and that _the smoke of their torment ascendeth for ever and ever_; and that _they have no rest day nor night_, Rev. xiv. 10, 11. And our Saviour speaks of the two main ingredients in the punishment of sin; namely, the tormenting sense which conscience shall have of the wrath of God due to it; and the punishment of sense, which is compared to that that proceeds from fire, and both are described as eternal; where _their worm dieth not, and the fire is not quenched_, Mark ix. 44, 46, 48.
That the punishment of sin in another world will be eternal, may be argued from the impossibility of their obtaining a discharge from the sentence of condemnation, under which they are, unless satisfaction be given to the justice of God for sins committed; but this cannot be given by the person that suffers; inasmuch as his sufferings are due to him, pursuant to the sentence of the judge, and agreeable to the demerit of sin; which being, as it is usually expressed objectively infinite, because committed against an infinite God, and containing a contempt of his sovereignty and other perfections which are infinite; therefore it deserves a punishment proportionable thereto. And since the sufferings of finite creatures are no other than finite, and consequently bear no proportion to the demands of infinite justice, they must be infinite in duration, that is, eternal. It may also be observed, that at the same time that persons are suffering for past sins, they are committing others. This is not like God’s furnace, which is in Zion; whereby he designs not to consume, but to refine and purge away the dross and the tin; for it cannot, in any instance be said, that this is overruled for good. Therefore the habits of sin are increased rather than weakened thereby; and consequently sinners are set at a farther distance from God, from holiness and happiness; which, because it is still increasing, their punishment must be eternal.
And to this we may add, that there is no Mediator appointed between God and them; none who has undertaken to pay this debt for them, and procure their discharge, as the apostle says concerning those who have _sinned wilfully after they had received the knowledge of the truth; there remaineth no more sacrifice for sin_, Heb. x. 26. no advocate to plead their cause; no ordinances in which the glad tidings of salvation are published, nor any golden sceptre of mercy held forth to invite them to come in, or give them hope of finding acceptance in the sight of God; no covenant of grace that contains any promise that will afford relief; and no inclination, in their own souls, to return to God with an humble sense of sin, and desire to forsake it, and from hence arises everlasting despair, beyond expression tormenting, which the apostle calls _blackness of darkness for ever_, Jude ver. 13.
This is a very awful and awakening subject; and many are as little desirous to hear of these things, as the people were to hear of the account which the prophet Isaiah gave them of approaching judgments; and therefore they say, _Cause the holy One of Israel to cease from before us_, Isa. xxx. 11. But since there is such a passion in men as fear; and this is oftentimes made subservient to their spiritual advantage, it pleases God, in wisdom and mercy, sometimes to reveal those things in his word, which have a tendency to awaken our fears, and to set before us death as well as life, the threatenings as well as the promises, that hereby we may see it to be our duty and interest to flee from the wrath to come; and to use those precautions prescribed in the gospel, which may have a tendency, through divine grace, to prevent our sinking into everlasting perdition. They who cast off fear, and think themselves safe, because the rod of God is not upon them, generally cast off a sense of duty, and say unto God, _Depart from us; for we desire not the knowledge of thy ways_, Job xxi. 9, 14. Therefore these subjects are to be insisted on as warnings to induce men to avoid the rock on which multitudes have split and perished; not to lead them to despair. However, there is great need of prudence in applying every truth in such a way as that it may be of advantage; which renders the work of those that are employed in preaching the gospel, exceeding difficult: every one must have those doctrines inculcated and applied to him, that are adapted to his respective condition, as well as founded on the word of God; and therefore we may observe,