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been put to the present state of mankind, this world, which was the place of their habitation during that state, will be destroyed, there being no further use for it. This earth, which had been the stage upon which so many scenes had been acted, upon which there had been so many great and famous kingdoms and large cities ; where there had been so many wars

, so much trade and business carried on for so many ages; shall then be destroyed. These continents, these islands, these seas and rivers, these mountains and valleys, shall be seen no more at all: all shall be destroyed by devouring flames. This we are plainly taught in the word of God, 2 Pet. iii. 7: “ But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men.” Ver. 10, “But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.” Ver. 12, “Looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.”

Both the misery of the wicked and the happiness of the saints will be increased, beyond what shall be before the judgment. The misery of the wicked will be increased, as they will be tormented not only in their souls, but also in their bodies, which will be prepared both to receive and administer torment to their souls. There will doubtless then be the like connection between soul and body, as there is now; and therefore the pains and torments of the one will af. fect the other. And why may we not suppose that their torments will be increased as well as those of the devils ? Concerning them we are informed (Jam. ïi. 19,) that they believe there is one God, and tremble in the belief; expecting no doubt that he will inflict upon them, in due time, more severe torments than even those which they now suffer. We are also informed that they are bound" in chains of darkness, to be reserved unto judgment; and unto the judgment of the great day” (2 Pet. ii. 4, and Jude 6); which implies that their full punishment is not yet executed upon them, but that they are now reserved as prisoners in hell, to receive their just recompense on the day of judgment. Hence it was that they thought Christ was come to torment them before the time, Matt. viii

. 29. Thus the punishment neither of wicked men nor devils will be complete before the final judgment.

No more will the happiness of the saints be complete before that time. Therefore we are in the New Testament so often encouraged with promises of the resurrection of the dead, and of the day when Christ shall come the second time. These things are spoken of as the great objects of the expectation and hope of Christians. A state of separation of soul and body is to men an unnatural state. Therefore when the bodies of the saints shall be raised from the dead, and their souls shall be again united to them, as their state will be more natural, so doubtless it will be more happy. Their bodies will be glorious bodies, and prepared to administer as much to their happiness, as the bodies of the wicked will be to administer to their misery.

We may with good reason suppose the accession of happiness to the souls of the saints will be great, since the occasion is represented as the marriage of the church, and the Lamb: Rev. xix. 7, “The marriage of the Lamb is come, and his wife hath made herself ready.” Their joy will then be increased, because they will have new arguments of joy. The body of Christ will then be perfect, the church will be complete; all the parts of it will have come into existence, which will not be the case before the end of the world ; no parts of it will be under sin or affliction: all the members of it will be in a perfect

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state, and they shall all be together by themselves, none being mixed with ungodly men. Then the church will be as a bride adorned for her husband, and therefore she will exceedingly rejoice.

Then also the Mediator will have fully accomplished his work. He will then have destroyed, and will triumph over, all his enemies. Then Christ will have fully obtained his reward, and fully accomplished the design which was in his heart from all eternity. For these reasons Christ himself will greatly rejoice, and his members must needs proportionably rejoice with him. Then God will have obtained the end of all the great works which he hath been doing froin the beginning of the world. All the designs of God will be unfolded in their events; then his marvellous contrivance in his hidden, intricate, and inexplicable works will appear, the ends being obtained. Then the works of God being perfected, the divine glory will more abundantly appear. These things will cause a great accession of happiness to the saints, who shall behold them. Then God will have fully glorified himself, his Son, and his elect; then he will see that all is very good, and will entirely rejoice in his own works. At the same time the saints also, viewing the works of God brought thus to perfection, will rejoice in the view, and receive from it a large accession of happiness.

Then God will make more abundant manifestations of his glory, and of the glory of his Son; then he will more plentifully pour out his Spirit, and make answerable additions to the glory of the saints, and by means of all these will so increase the happiness of the saints, as shall be suitable to the commencement of the ultimate and most perfect state of things, and to such a joyful occasion, the coinpletion of all things. In this glory and happiness will the saints remain forever and ever.

SECTION. VII.

The uses to which this doctrine is applicable. I. The first use proper to be made of this doctrine is of instruction. Hence many of the mysteries of Divine Providence may be unfolded. There are many things in the dealings of God towards the children of men, which appear very mysterious, if we view them without having an eye to this last judgment, which yet, if we consider this judgment, have no difficulty in them. As,

1. That God suffers the wicked to live and prosper in the world. The infinitely holy and wise Creator and Governor of the world must necessarily hate wickedness; yet we see many wicked men spreading themselves as a green bay-tree; they live with impunity; things seem to go well with them, and the world smiles upon them. Many who have not been fit to live, who have held God and religion in the greatest contempt, who have been open enemies to all that is good, who by their wickedness have been the pests of mankind; many cruel tyrants, whose barbarities have been such as would even fill one with horror to hear or read of them; yet have lived in great wealth and outward glory, have reigned over great and mighty kingdoms and empires, and have been honored as a sort of earthly gods.

Now, it is very mysterious, that the holy and righteous Governor of the world, whose eye beholds all the children of men, should suffer it so to be, unless we look forward to the day of judgınent; and then the mystery is unravelled. For although God for the present keeps silence, and seems to let them alone ; yet then he will give suitable manifestations of his displeasure against their wickedness; they shall then receive condign punishment. The saints under the Old Testament were much stumbled at these dispensations of

Providence, as you may see in Job ch. xxi., and Psal. lxxiii., and Jer ch. xü The difficulty to them was so great, because then a future state and a day of judgment were not revealed with that clearness with which they are now.

2. God sometimes suffers some of the best of men to be in great affliction, poverty, and persecution. The wicked rule, while they are subject; the wicked are the head, and they are the tail; the wicked domineer, while they serve, and are oppressed, yea are trampled under their feet, as the mire of the streets. These things are very common, yet they seem to imply great confusion. When the wicked are exalted to power and authority, and the godly are oppressed by them, things are quite out of joint : Prov. xx. 26, “A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.” Sometimes one wicked man makes many hundreds, yea thousands of precious saints a sacrifice to his lust and cruelty, or to his enmity against virtue and the truth, and puts them to death for no other reason but that for which they are especially to be esteemed and commended.

Now, if we look no further than the present state, these things appear strange and unaccountable. But we ought not to confine our views within such narrow limits. When God shall have put an end to the present state, these things shall all be brought to rights. Though God suffers things to be so for the present, yet they shall not proceed in this course always; comparatively speaking, the present state of things is but for a moment. When all shall be settled and fixed by a divine judgment, the righteous shall be exalted, honored, and rewarded, and the wicked shall be depressed and put under their feet. However the wicked now prevail against the righteous, yet the righteous shall at last have the ascendant, shall come off conquerors, and shall see the just vengeance of God executed upon those who now hate and persecute them.

3. It is another mystery of Providence, that God suffers so much public injustice to take place in the world. There are not only private wrongs, which in this state pass unsettled, but many public wrongs, wrongs done by men acting in a public character, and wrongs which affect nations, kingdons, and other public bodies of men. Many suffer by men in public offices, from whom there is no refuge, from whose decisions there is no appeal. Now it seems a mystery that these things are tolerated, when he that is rightfully the Supreme Judge and Governor of the world is perfectly just; but at the fina. judgment all these wrongs shall be adjusted, as well as those of a more private nature.

II. Our second use of this subject shall be to apply it to the awakening of sinners. You that have not the fear of God before your eyes, that are not afraid to sin against him, consider seriously what you have heard concerning the day of judgment. Although these things be now future and unseen, yet they are real and certain. If you now be left to yourselves, if God keep silence, and judgment be not speedily executed, it is not because God is regardless how you live, and how you behave yourselves. Now indeed God is invisible to you, and his wrath is invisible; but at the day of judgment, you yourselves shall see him with your bodily eyes : you shall not then be able to keep out of his sight, or to avoid seeing him : Rev. i. 7, " Behold he cometh with clouds; and every eye shall see him, and they also which pierced him : and all kindreds of the earth shall wail because of him." You shall see him coming in the clouds of heaven; your ears shall hear the last trumpet, that dreadful sound, the voice oft he archangel ; your eyes shall see your judge sitting on the throne, they shall see those manifestations of wrath which there will be in his countenance; your ears shall hear him pronounce the sentence.

Seriously consider, if you live in the ways of sin, and appear at that day

with the guilt of it upon you, how you will be able to endure the sight or the hearing of these things, and whether horror and amazement will not be

likely to seize you, when you shall see the judge descending, and hear the o trump of God. What account will you be able to give, when it shall be inquirbe ed of you, why you led such a sinful, wicked life? What will you be able to * say for yourselves, when it shall be asked, why you neglected such and such

particular duties, as the duty of secret prayer, for instance; or why you have to habitually practised such and such particular sins or lusts? Although you be a so careless of your conduct and manner of life, make so light of sin, and pro

ceed in it so freely, with little or no dread or remorse; yet you must give an 0% account of every sin that you commit, of every idle word that you speak, and of si every sinful thought of your hearts. Every time you deviate from the rules of

justice, of temperance, or of charity; every time you indulge any lust, whether secretly or openly, you must give an account of it: it will never be forgotten, it stands written in that book which will be opened on that day.

Consider the rule you will be judged by. It is the perfect rule of the divine law, which is exceeding strict, and exceeding broad. And how will you ever be able to answer the demands of this law ?- Consider also,

1. That the judge will be your supreme judge. You will have no opportunity to appeal froin bis decision. This is often the case in this world; when we are dissatisfied with the decisions of a judge, we often may appeal to a higher, a more knowing, or a more just judicatory. But no such appeal can be made from our Divine Judge; no such indulgence will be allowed: or if it were allowed, there is no superior judge to whom the appeal should be made. By his decision, therefore, you must abide.

2. The judge will be omnipotent. Were he a mere man, like yourselves, i however he might judge and determine, you might resist, and by the help of

others, if not by your own strength, prevent or elude the execution of the judg. ment. But the judge being omnipotent, this is utterly impossible. In vain is all resistance, either by yourselves, or by whatever help you can obtain : “ Though hand join in hand, the wicked shall not be unpunished,” Prov. xi. 21. As well might you “set the briers and thorns in battle against God,” İsa.

xxvii. 4. - 3. The judge will be inexorable. Human judges may be prevailed upon to

reverse their sentence, or at least to remit something of its severity. But in vain will be all your entreaties, all your cries and tears to this effect, with the great Judge of the world. Now indeed he inclines his ear, and is ready to hear the prayers, cries, and entreaties of all mankind; but then the day of grace will be past, and the door of mercy be shut: then although ye spread forth your hands, yet the judge will hide his eyes from you; yea, though ye make many prayers, he will not hear, Isa. i. 15. Then the judge will deal in fury: his eye shall not spare, neither will he have pity: and though ye cry in his ears with a loud voice, yet will he not hear you, Ezek. viii. 18. And you will find no place of repentance in God, though you seek it carefully with tears.

4. The judge at that day will not mix mercy with justice. The time for mercy to be shown to sinners will then be past. Christ will then appear in another character than that of the merciful Saviour. Having laid aside the inviting attributes of grace and mercy, he will clothe himself with justice and vengeance. He will not only, in general, exact of sinners the demands of the law, but he will exact the whole, without any abatement; he will exact the very uttermost farthing, Matt. v. 26. Then Christ will come to fulfil that in Rev. xix. 10, “ The same shall drink of the wine of the wrath of God, which is

poured out without mixture, into the cup of his indignation.” The punishment threatened to ungodly men is without any pity ; see Ezek. v. 11:“ Neither shall mine eye spare ; neither will I have any pity.” Here all judges have a mixture of mercy; but the wrath of God will be poured out upon the wicked without mixture, and vengeance will have its full weight.

III. I shall apply myself, thirdly, to several different characters of men.

1. To those who live in secret wickedness. Let such consider, that for all these things God will bring them into judgment. Secrecy is your temptation. Promising yourselves this, you practise many things, you indulge many lusts, under the cover of darkness, and in secret corners, which you would be ashamed to do in the light of the sun, and before the world. But this temptation is entirely groundless. All your secret abominations are even now perfectly known to God, and will also hereafter be made known both to angels and men : Luke xii. 2, 3, “ For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness, shall be heard in the light: and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops."

Before human judges are brought only those things which are known; but before this judge shall be brought the most “ hidden things of darkness, and even the counsels of the heart," 1 Cor. iv. 5. All your secret uncleanness, all your secret fraud and injustice, all your lascivious desires, wishes, and designs, all your inward covetousness, which is idolatry, all your malicious, envious, and revengeful thoughts and purposes, whether brought forth into practice or not, shall then be made manifest, and you shall be judged according to them. Of these things, however secret, there will be need of no other evidence than the testimony of God and of your own consciences. 2. To such as are not just and upright in their dealings with their fellow

Consider, that all your dealings with men must be tried, must be brought forth into judgment, and there compared with the rules of the word of God. All

your actions must be judged according to those things which are found written in the book of the word of God. If your ways of dealing with men shall not agree with those rules of righteousness, they will be condemned. Now, the word of God directs us to practise entire justice: “That which is altogether just shalt thou follow,” Deut. xvi. 20, and to do to others as we would they should do to us. But how many are there, whose dealings with their fellow-men, if strictly tried by these rules, would not stand the test !

God hath in his word forbidden all deceit and fraud in our dealings one with another, Lev. xi. 13. He hath forbidden us to oppress one another, Lev. xxv. 14. But how frequent are practices contrary to those rules, and which will not bear to be tried by them! How common are fraud and trickishness in trade! How will men endeavor to lead on those with whom they trade in the dark, that so they may make their advantage! Yea, lying in trading is too common a thing among us. How common are such things as that mentioned, Prov. xx. 14," It is nought, it is nought, saith the buyer; but when he is gone his way, then he boastetb.”

Many men will take the advantage of another's ignorance to advance their own gain, to his wrong ; yea, they seem not to scruple such practices. Beside downright lying, men have many ways of blinding and deceiving one another in trade, which are by no means right in the sight of God, and will appear to be very unjust, when they shall be tried by the rule of God's word at the day of judgment. And how common a thing is oppression or extortion, in taking any advantage that men can by any means obtain, to get the utmost possible of their neighbor for what they have to dispose of, and their neighbor needs!

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