Works (incl. Religious Affections, sermons, "Notes on Scripture")

Address to such as attend ordinances, and yet allow themselves in known sin.

Consider how holy and sacred the ordinances of God are; what mockery you are guilty of in making such a show, and such pretences in attending ordinances, and yet voluntarily acting the reverse of what you pretend. Consider that there is no sort of sinners with whom God is so provoked, and who stand so guilty before him, as the profaners of his ordinances. The fire of God's wrath is kindled by none so much as by the polluters of holy things. They are represented as those who are especially guilty before God, in the third commandment: "The Lord will not hold him guiltless that taketh his name in vain." Why is this annexed to this command, rather than to any other of the ten, but because the breach of it especially renders a man guilty in the sight of God?

The taking of God's name in vain includes the profanation and pollution of ordinances and holy things. They do in a very dreadful manner take God's name in vain, who attend on his ordinances, and yet live in known sin; for, as we have shown, they manifest the greatest irreverence for him, and contempt of divine things. They manifest a contempt of his authority, a contempt of the business and design of his ordinances, and a most careless and irreverent spirit in things wherein they have immediate converse with God. Ordinances, as we have shown, are attended in the name of God; and therefore, by such an attendance on them, the name of God is greatly profaned. You that attend ordinances in such a manner, take the name of God so much in vain, that you use it only in mockery, and so as to expose it to contempt. Such a way of attending ordinances is a trampling of all that is scared under foot.

We have in Scripture scarce any such awful instances of the immediate and miraculous vengeance of God, as on the profaners of holy things. How did God consume Nadab and Abihu, for offering strange fire before him! How did he break forth upon Uzza, for handling the ark with too much irreverence! 2 San. vi. 6,7. And how did he break forth on the children of Israel at Bethshemesh, for profaning the ark! "He smote of the people fifty thousand threescore and ten men," as in 1 Sam. vi. 19.

And God hath threatened in the New Testament, that if any man "defile the temple of God, him shall God destroy; for the temple of God is holy,"1. Cor. iii. 17. There is an emphasis in the expression. God will destroy all sinners, let it be what sin it will which they commit, and in which they continue; and yet it is said, "If any man defile the temple of God, him shall God destroy," as if it had been said, there is something peculiar in the case, and God is especially provoked to destroy such, and consume them in the fire of his wrath; and he will indeed destroy them with a destruction especially dreadful.

So God hath declared, Gal. vi. 7. "That he will not be mocked; "i.e. if any presume to mock him, they will find him, by experience, to be no contemptible being. God will vindicate his holy majesty from the contempt of those who dare to mock him, and he will do it effectually: they shall fully find how dreadful a being he is, whose name they have daringly profaned and polluted. Defilers and profaners of ordinances, by known and allowed wickedness, provoke God more than the heathen, who have no ordinances. Thus the wickedness of Judah and Jerusalem is said to be far worse than that of Sodom, though the inhabitants of Sodom were, as we have reason to think, some of the worst of the heathens. See Ezek. xvi. 46, 47,. &c. The sin of Sodom is here spoken of as a light thing in comparison with the sins of Judah. And what should be the reason, but that Judah enjoyed holy things which they profaned and polluted, which Sodom had no opportunity to do? for it is not to be supposed, that Judah otherwise arrived to the same pass that Sodom had.

Consider therefore, ye who allow yourselves in known wickedness, and live in it, who yet come to the house of God, and to his ordinances from time to time, without any serious design of forsaking your sins, but, on the contrary, with an intention of continuing in them, and who frequently go from the house of God to your wicked practices; consider how guilty you have made yourselves in the sight of God, and how dreadfully God is provoked by you. It is a wonder of God's patience, that he doth not break forth upon you, and strike you dead in a moment; for you profane holy things in a more dreadful manner than Uzza did, when yet God struck him dead for his error. And whereas he was struck dead for only one offence; you are guilty of the same sin from week to week, and from day to day.

It is a wonder that God suffers you to live upon earth, that he hath not, with a thunderbolt of his wrath, struck you down to the bottomless pit long ago. You that are allowedly and voluntarily living in sin, who have gone on hitherto in sin, are still going on, and do not design any other than to go on yet; it is a wonder that the Almighty's thunder lies still, and suffers you to sit in his house, or to live upon earth. It is a wonder that the earth will bear you, and that hell doth not swallow you up. It is a wonder that fire doth not come down from heaven, or come up from hell, and devour you; that hell-flames do not enlarge themselves to reach you, and that the bottomless pit hath not swallowed you up.

However, that you are as yet borne with, is no argument that your damnation slumbers. The anger of God is not like the passions of men, that it should be in haste. There is a day of vengeance and recompense appointed for the vessels of wrath; and when the day shall have come, and the iniquity shall be full, none shall deliver out of God's hand. Then will he recompense, even recompense into your bosoms.

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.

God is the supreme judge of the world.

1. God is so by right. He is by right the supreme and absolute ruler and disposer of all things, both in the natural and moral world. The rational understanding part of the creation is indeed subject to a different sort of government from that to which irrational creatures are subject. God governs the sun, moon, and stars; he governs even the motes of dust which fly in the air. Not a hair of our heads falleth to the ground without our heavenly Father. God also governs the brute creatures; by his providence, he orders, according to his own decrees, all events concerning those creatures. And rational creatures are subject to the same sort of government; all their actions,¹ and all events relating to them, being ordered by superior providence, according to absolute decrees; so that no event that relates to them ever happens without the disposal of God, according to his own decrees. The rule of this government is God's wise decree, and nothing else.

But rational creatures, because they are intelligent and voluntary agents, are the subjects of another kind of government. They are so only with respect to those of their actions, in which they are causes by counsel, or with respect to their voluntary actions. The government of which I now speak is called moral government, and consists in two things, in giving laws, and in judging.

God is, with respect to this sort of government, by right the sovereign ruler of the world. He is possessed of this rightly by reason of his infinite greatness and excellency, by which he merits, and is perfectly and solely fit for, the office of supreme ruler. He that is so excellent as to be infinitely worthy of the highest respect of the creature, hath thereby a right to that respect; he deserves it by a merit of condignity; so that it is injustice to deny it to him. And he that is perfectly wise and true, and is only so regarded, hath a right in every thing to be regarded, and to have his determinations attended to and obeyed.

God hath also a right to the character of supreme ruler, by reason of the absolute dependence of every creature on him. All creatures, and rational creatures no less than others, are wholly derived from him, and every moment are wholly dependent upon him for being, and for all good: so that they are properly his possession. And as, by virtue of this, he hath a right to give his creatures whatever rules of conduct he pleases, or whatever rules are agreeable to his own wisdom; so the mind and will of the creature ought to be entirely conformed to the nature and will of the Creator, and to the rules he gives, that are expressive of it.

For the same reason, he hath a right to judge their actions and conduct, and to fulfil the sanction of his law. He who hath an absolute and independent right to give laws, hath evermore the same right to judge those to whom the laws are given. It is absolutely necessary that there should be a judge of reasonable creatures; and sanctions, or rewards and punishments, annexed to rules of conduct, are necessary to the being of laws.

A person may instruct another without sanctions, but not give laws. However, these sanctions themselves are vain, are as good as none, without a judge to determine the execution of them. As God hath a right to be judge, so hath he a right to be the supreme judge; and none hath a right to reverse his judgments, to receive appeals from him, or to say to him, Why judgest thou thus?

2. God is, in fact, the supreme judge of the world. He hath power sufficient to vindicate his own right. As he hath a right which cannot be disputed, so he hath power which cannot be controlled. He is possessed of omnipotence, wherewith to maintain his dominion over the world; and he doth maintain his dominion in the moral as well as the natural world. Men may refuse subjection to God as a lawgiver; they may shake off the yoke of his laws by rebellion; yet they cannot withdraw themselves from his judgment. Although they will not have God for their lawgiver, yet they shall have him for their judge. The strongest of creatures can do nothing to control God, or to avoid him while acting in his judicial capacity. He is able to bring them to his judgment-seat, and is also able to execute the sentence which he shall pronounce.

There was once a notable attempt made by opposition of power entirely to shake off the yoke of the moral government of God, both as lawgiver, and as judge. This attempt was made by the angels, the most mighty of creatures; but they miserably failed in it: God notwithstanding acted as their judge in casting those proud spirits out of heaven, and binding them in chains of darkness unto a further judgment, and a further execution. "God is wise in heart and mighty in strength; who hath hardened himself against him, and hath prospered?"Job ix. 4. Wherein the enemies of God deal proudly, he is above them. He ever hath acted as judge in bestowing what rewards, and inflicting what punishments, he pleased on the children of men. And so he doth still; he is daily fulfilling the promises and threatenings of the law, in disposing of the souls of the children of men, and so he evermore will act.

God acteth as judge towards the children of men more especially,

(1.) In man's particular judgment at death. Then the sentence is executed, and the reward bestowed in part; which is not done without a judgment. The soul, when it departs from the body, appears before God to be disposed of by him, according to his law. But by this appearing before God, to be judged at death, we need understand no more than this, that the soul is made immediately sensible of the presence of God, God manifesting himself immediately to the soul, with the glory and majesty of a judge; that the sins of the wicked, and the righteousness of the saints, are brought by God to the view of their consciences, so that they know the reason of the sentence given, and their consciences are made to testify to the justice of it; and that thus the will of God for the fulfilment of the law, in their reward or punishment, is made known to them and executed. This is undoubtedly done at every man's death.

(2.) In the great and general judgment, when all men shall together appear before the judgment-seat to be judged: and which judgment will be much more solemn, and the sanctions of the law will Jo a further degree be fulfilled.—But this brings me to another branch of the subject.

That there is a time coming when God will, in the most public and solemn manner, judge the whole world of mankind.

The doctrine of a general judgment is not sufficiently discoverable by the light of nature. Indeed some of the heathens had some obscure notions concerning a future judgment. But the light of nature, or mere unassisted reason, was not sufficient to instruct the world of fallen men in this doctrine. It is one of the peculiar Doctrine of revelation, a doctrine of the gospel of Jesus Christ. There were indeed some hints of it in the Old Testament, as in Psal. xcvi. 13. The Lord cometh to judge the world with righteousness, and his people with his truth." And Eccl. xii. 14. "For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." And in some other such like passages. But this doctrine is with abundantly the greatest clearness revealed in the New Testament: there we have it frequently and particularly declared and described with its circumstances.

However, although it be a doctrine of revelation, and be brought to light by the gospel, the brightest and most glorious revelation that God hath given to the world; yet it is a doctrine which is entirely agreeable to reason, and of which reason gives great confirmation. That there will be a time before the dissolution of the world, when the inhabitants of it shall stand before God, and give an account of their conduct; and that God will in a public manner, by a general and just judgment, set all things to rights respecting their moral behaviour, is a doctrine entirely agreeable to reason; which I shall now endeavour to make appear. But I would premise, that what we would inquire into, is not whether all mankind shall be judged by God; for that is a thing that the light of nature clearly teaches, and we have already spoken something of it: but whether it be rational to think that there will be a public judgment of all mankind together. This I think will appear very rational from the following considerations.

1. Such a judgment will he a more glorious display of God's majesty and dominion; it will be more glorious, because it will be more open, public, and solemn.?Although God now actually exercises the most sovereign dominion over the earth; although he reigns and doth all things according to his own will, ordering all events as seemeth to himself good; and although he is actually judge in the earth, continually disposing of men's souls according to their works; yet he rules after a more hidden and secret manner, insomuch that it is common among the proud sons of men to refuse acknowledging his dominion. Wicked men question the very existence of a God, who taketh care of the world, who ordereth the affairs of it, and judgeth in it; and therefore they cast off the fear of him. Many of the kings and great men of the earth do not suitably acknowledge the God who is above them, but seem to look upon themselves as supreme, and therefore tyrannize over mankind, as if they were in no wise accountable for their conduct. There have been, and now are, many atheistical persons, who acknowledge not God's moral dominion over mankind; and therefore they throw off the yoke of his laws and government. And how great a part of the world is there now, and has there always been, that has not acknowledged that the government of the world belongs to the God of Israel, or to the God of Christians; but has paid homage to other imaginary deities, as though they were their sovereign lords and supreme judges. Over how great a part of the world hath Satan usurped the dominion, and set up himself for God, in opposition to the true God!

Now, how agreeable to reason is it, that God, in the winding up of things, when the present state of mankind shall come to a conclusion, should in the most open and public manner, manifest his dominion over the inhabitants of the earth, by bringing them all, high and low, rich and poor, kings and subjects, together before him to be judged with respect to all that they ever did in the world! that he should thus openly discover his dominion in this world, where his authority hath been so much questioned, denied, and proudly opposed! That those very persons, who have thus denied and opposed the authority of God, should be themselves, with the rest of the world, brought before the tribunal of God! That however God be not now visibly present upon earth, disposing and judging in that visible manner that earthly kings do; yet at the conclusion of the world he should make his dominion visible to all, and with respect to all mankind, so that every eye shall see him, and even they who have denied him shall find, that God is supreme Lord of them, and of the whole world!

2. The end of judgment will be more fully answered by a public and general, than only by a particular and private, judgment. The end for which there is any judgment at all is to display and glorify the righteousness of God; which end is more fully accomplished by calling men to an account, bringing their actions to the trial, and determining their slate according to them, the whole world, both angels and men, being present to behold, than if the same things should be done in a more private way. At the day of judgment there will be the most glorious display of the justice of God that ever was made. Then God will appear to be entirely righteous towards every one; the justice of all his moral government will on that day be at once discovered. Then all objections will be removed; the conscience of ever man snail be satisfied; the blasphemies of the ungodly will be for ever put to silence, and argument will be given for the saints and angels to praise God for ever: Rev. xix. 1, 2. And after these things I heard a great voice of much people in heaven, saying, Alleluia; salvation, and glory, and honour, and power be to the Lord our God: for true and righteous are his judgments."

3. It is very agreeable to reason, that the irregularities which are so open and manifest in the world, should, when the world comes to an end, be publicly rectified by the supreme governor. The infinitely wise God, who made this world to be a habitation for men, and placed mankind to dwell here, and hath appointed man his end and work, must take care of the order and good government of the world, which he hath thus made. He is not regardless how things proceed here on earth: it would be a reproach to his wisdom, and to the perfect rectitude of his nature, to suppose so. This world is a world of confusion; it hath been filled with irregularity and confusion ever since the fall; and the irregularities of it are not only private, relating to the actions of particular persons; but states, kingdoms, nations, churches, cities, and all societies of men in all ages, have been full of public irregularities. The affairs of the world, so far as they are in the hands of men, are carried on in the most irregular and confused manner.

Though justice sometimes takes place, yet how often do injustice, cruelty, and oppression prevail! How often are the righteous condemned, and the wicked acquitted and rewarded! How common is it for the virtuous and pious to be depressed, and the wicked to be advanced! How many thousands of the best men have suffered intolerable cruelties, merely for their virtue and piety, and in this world have had no help, no refuge to fly to! The world is very much ruled by the pride, covetousness, and passions of men. Solomon takes much notice of such like irregularities in the present state, (in his book of Ecclesiastes,) whereby he shows the vanity of the world.

Now, how reasonable is it to suppose, that God, when he shall come and put an end to the present state of mankind, will in an open, public manner, the whole world being present, rectify all these disorders! and that he will bring all things to a trial by a general judgment, in order that those who have been oppressed may be delivered; that the righteous cause may be pleaded and vindicated, and wickedness, which has been approved, honoured, and rewarded, may receive its due disgrace and punishment; that the proceedings of kings and earthly judges may be inquired into by him, whose eyes are as a flame of fire; and that the public actions of men may be publicly examined and recompensed according to their desert! How agreeable is it to divine wisdom thus to order things, and how worthy of the supreme governor of the world!

4. By a public and general judgment, God more fully accomplishes the reward he designs for the godly, and the punishment he designs for the wicked. One part of the reward which God intends for his saints, is the honour which he intends to bestow upon them. He will honour them in the most public and open manner, before the angels, before all mankind, and before them that hated them.. And it is most suitable that it should be so: it is suitable that those holy, humble souls, that have been hated by wicked men, have been cruelly treated and put to shame by them, and who have been haughtily domineered over, should be openly acquitted, commended, and crowned, before all the world.

So one part of the punishment of the ungodly will be the open shame and disgrace which they shall suffer. Although many of them have proudly lifted up their heads in this world, have had a very' high thought of themselves, and have obtained outward honour among men; yet God will put them to open shame, by showing all their wickedness and moral filthiness before the whole assembly of angels and men; by manifesting his abhorrence of them, in placing them upon his left hand, among devils and foul spirits; and by turning them away into the most loathsome, as well as most dreadful, pit of hell, to dwell there for ever.—Which ends may be much more fully accomplished in a general, than in a particular judgment.

The world will be judged by Jesus Christ.

The person by whom God will judge the world, is Jesus Christ, God-man. The second person in the Trinity, that same person of whom we read in our Bibles, who was born of the Virgin Mary, lived in Galilee and Judea, and was at last crucified without the gates of Jerusalem, will come to judge the world both in his divine and human nature, in the same human body that was crucified, and rose again, and ascended up into heaven: Acts i. 11. "This same Jesus that is taken up from you into heaven, shall come in like manner, as ye have seen him go into heaven." It will be his human nature which will then be seen by the bodily eyes of men. However, his divine nature, which is united to the human, will then also be present: and it will be by the wisdom of that divine nature that Christ will see and judge.

Here naturally arises an inquiry, Why is Christ appointed to judge the world rather than the Father or the Holy Ghost? We cannot pretend to know all the reasons of the divine dispensations. God is not obliged to give us an account of them. But so much may we learn by divine revelation, as to discover marvellous wisdom in what he determines and orders with respect to this matter. We learn,

1. That God seeth fit, that he who is in the human nature, should be the judge of those who are of the human nature:John v. 27. "And hath given him authority to execute judgment also, because he is the Son of man." Seeing there is one of the persons of the Trinity united to the human nature, God chooses, in all his transactions with mankind, to transact by him. He did so of old, in his discoveries of himself to the patriarchs, in giving the law, in leading the children of Israel through the wilderness, and in the manifestations he made of himself in the tabernacle and temple: when, although Christ was not actually incarnate, yet he was so in design, it was ordained and agreed in the covenant of redemption, that he should become incarnate. And since the incarnation of Christ, God governs both the church and the world by Christ. So he will also at the end judge the world by him. All men shall be judged by God, and yet at the same time by one invested with their own nature.

God seeth fit, that those who have bodies, as all mankind will have at the day of judgment, should see their judge with their bodily eyes, and hear him with their bodily ears. If one of the other persons of the Trinity had been appointed to be judge, there must have been some extraordinary outward appearance made on purpose to be a token of the divine presence, as it was of old, before Christ was incarnate. But now there is no necessity of that: now one of the persons of the Trinity is actually incarnate, so that God by him may appear to bodily eyes without any miraculous visionary appearance.

2. Christ hath this honour of being the judge of the world given him, as a suitable reward for his sufferings. This is a part of Christ's exaltation. The exaltation of Christ is given him in reward for his humiliation and sufferings. This was stipulated in the covenant of redemption; and we are expressly told, it was given him in reward for his sufferings,Phil. ii. 8-12. "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father."

God seeth meet, that he who appeared in such a low estate amongst mankind, without form or comeliness, having his divine glory veiled, should appear amongst men a second time, in his own proper majesty and glory, without a veil; to the end that those who saw him here at the first, as a poor, frail man, not having where to lay his head, subject to much hardship and affliction, may see him the second time in power and great glory, invested with the glory and dignity of the absolute Lord of heaven and earth; and that he who once tabernacled with men, and was despised and rejected of them, may have the honour of arraigning all men before his throne, and judging them with respect to their eternal state! John v. 21-24.

God seeth meet that he who was once arraigned before the judgment-seat of men, and was there most vilely treated, being mocked, spitted upon, and condemned, and who was at last crucified, should be rewarded, by having those very persons brought to his tribunal, that they may see him in glory, and be confounded; and that he may have the disposal of them for all eternity; as Christ said to the high priest while arraigned before him, Matt. xxvi. 64. "Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."

3. It is needful that Christ should be the judge of the world, in order that he may finish the work of redemption. It is the will of God, that he who is the redeemer of the world should be a complete redeemer; and that therefore he should have the whole work of redemption left in his hands. Now, the redemption of fallen man consists not merely in the impetration of redemption, by obeying the divine law. and making atonement for sinners, or in preparing the way for their salvation, but it consists in a great measure, and is actually fulfilled, in converting sinners to the knowledge and love of the truth, in carrying them on in the way of grace and true holiness through life, and in finally raising their bodies to life, in glorifying them, in pronouncing the blessed sentence upon them, in crowning them with honour and glory in the sight of men and angels, and in completing and perfecting their reward. Now, it is necessary that Christ should do this, in order to his finishing the work which he hath begun. Raising the saints from the dead, judging them, and fulfilling the sentence, is part of their salvation; and therefore it was necessary that Christ should be appointed judge of the world, in order that he might finish his work. (John vi. 30, 40. chap. v. 25-31.) The redemption of the bodies of the saints is part of the work of redemption; the resurrection to life is called a redemption of their bodies, (Rom. viii 23.)

It is the will of God, that Christ himself should have the fulfilling of that for which he died, and for which he suffered so much. Now, the end for which he suffered and died was the complete salvation of his people; and this shall be obtained at the last judgment, and not before. Therefore it was necessary that Christ be appointed judge, in order that he himself might fully accomplish the end for which he had both suffered and died. When Christ had finished his appointed sufferings, God did, as it were, put the purchased inheritance into his hands, to be kept for believers, and be bestowed upon them at the day of judgment.

4. It was proper that he who is appointed king of the church should rule till he should have put all his enemies under his feet; in order to which, he must be the judge of his enemies, as well as of his people. One of the offices of Christ, as redeemer, is that of a king; he is appointed king of the church, and head over all things to the church; and in order that his kingdom be complete, and the design of his reign be accomplished, he must conquer all his enemies, and then he will deliver up the kingdom to the Father: 1 Cor. xv. 24, 25. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet." Now, when Christ shall have brought his enemies, who had denied, opposed, and rebelled against him, to his judgment-seat, and shall have passed and executed sentence upon them, this will be a final and complete victory over them, a victory which shall put an end to the war. And it is proper that he who at present reigns, and is carrying on the war against those who are of the opposite kingdom, should have the honour of obtaining the victory, and finishing the war.

5. It is for the abundant comfort of the saints that Christ is appointed to be their judge. The covenant of grace, with all its circumstances, and all those events to which it hath relation, is every way so contrived of God, as to give strong consolation to believers: for God designed the gospel for a glorious manifestation of his grace to them; and therefore every thing in it is so ordered, as to manifest the most grace and mercy.

Now, it is for the abundant consolation of the saints, that their own Redeemer is appointed to be their judge; that the same person who spilled his blood for them hath the determination of their state left with him; so that they need not doubt but that they shall have what he was at so much cost to procure.

What matter of joy to them will it be at the last day, to lift up their eyes, and behold the person in whom they have trusted for salvation, to whom they have fled for refuge, upon whom they have built as their foundation for eternity, and whose voice they have often heard, inviting them to himself for protection and safety, coming to judge them.

6. That Christ is appointed to be the judge of the world, will be for the more abundant conviction of the ungodly. It will be for their conviction, that they are judged and condemned by that very person whom they have rejected, by whom they might have been saved, who shed his blood to give them an opportunity to be saved, who was wont to offer his righteousness to them, when they were in their state of trial, and who many a time called and invited them to come to him, that they might be saved. How justly will they be condemned by him whose salvation they have rejected, whose blood they have despised, whose many calls they have refused, and whom they have pierced by their sins!

How much will it be for their conviction, when they shall hear the sentence of condemnation pronounced, to reflect with themselves, how often hath this same person, who now passes sentence of condemnation upon me, called me, in his word, and by his messengers, to accept of him, and to give myself to him! How often hath he knocked at the door of my heart! and had it not been for my own folly and obstinacy, how might I have had him for my Saviour, who is now my incensed Judge!