1. That such subjects as these, though they are not to be concealed, as being a part of the counsel of God, and a means ordained by him, to answer some valuable end; yet they are not only, or principally to be insisted on, as though there were no passion to be wrought upon but fear. It is the stupid person that is to be awakened out of his lethargy, by violent methods: the man that says, I shall have peace, though I walk according to the corrupt inclinations of my own heart; the danger is over; or that no ill consequences will attend that wilful impenitency and unbelief, which is like to prove destructive to him; or, if a person is willing to deceive himself, and endeavours to extenuate his sin, apprehending the consequences thereof not to be so pernicious as they really are; or, that the mercy of God will save him, though remaining in open rebellion against him, as though there were no arrows in his quiver, or vials of wrath to be poured forth on his enemies. Such ought to be dealt with, by representing God as a consuming fire, with whom is terrible majesty; and they must be told of the punishment of sin in this and another world, that they may see their danger before it be too late to escape. If it be said, that the terrors of God have a tendency to drive persons to despair. To this it may be replied, that the persons we are speaking of, are so far from despairing of the mercy of God, that they are inclined to abuse it; and that which is like to be their ruin, is the contrary extreme, viz. presumption; which leads them to turn the grace of God into wantonness.
2. As for others, who are humbled under a sense of sin, whose flesh trembles for fear of God’s judgments, there is not so much occasion to insist on these awakening subjects, when we have to do with them; for this would be like adding fuel to the fire. If the heart be broken and contrite, and is apt to meditate little else but terror; then such subjects are to be insisted on as are encouraging. Thus when the prophet Jeremiah had been reproving the people for their abominations, and threatening many sore judgments which God would execute upon them, he applies healing medicines; Is there no balm in Gilead? Is there no physician there? why then is not the health of the daughter of my people recovered? Jer. viii. 22. And elsewhere when he had been reprehending them for their idolatry, and putting them in mind of those judgments they had exposed themselves to; he encourages them to cry unto God, my Father, thou art the guide of my youth: Will he reserve his anger for ever? Will he keep it to the end? Jer. iii. 4, 5. It is God’s usual method in dealing with sinners, first to excite their fear by charging sin on the conscience, and putting them in mind of the dreadful consequences thereof; in which respect, as the apostle expresses, The law enters that the offence might abound; and then he shews him, that the soul may take encouragement, when humbled under a sense of its own guilt; that where sin has abounded, grace did much more abound, Rom. v. 20. The gospel is designed to administer comfort to those, who are distressed under a dread of the wrath of God. Therefore, there are promises as well as threatenings; and each of these are to be applied as the occasion requires it; so that the happiness of heaven is to be set in opposition to the punishment of sin in hell; and accordingly as the answer we have been explaining, contains a very awful and awakening subject; so, in the next, we are led to consider a doctrine which is full of comfort to those who have an interest in Jesus Christ.
Quest. XC.
Quest. XC. What shall be done to the righteous at the day of judgment?
Answ. At the day of judgment, the righteous being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged, and acquitted; shall join with him in the judging of reprobate angels and men, and shall be received into heaven; where they shall be fully and for ever freed from all sin and misery, filled with unconceivable joys, made perfectly holy and happy, both in body and soul, in the company of innumerable saints, and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity: and this is the perfect and full communion which the members of the invisible church shall enjoy with Christ in glory at the resurrection and day of judgment.
We have, in this answer, an account of the great honours and privileges that the saints shall be advanced to, and partake of, as the consequence of that sentence that Christ will pass on them, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matt. xxv. 34. which are words that contain a gracious invitation given them to take possession of that glory which will tend to make them completely and for ever happy. We have already considered the righteous as caught up to Christ in the clouds, which is either done by the ministry of angels, or else their bodies will be so changed, that they shall be able to mount upward, with as much ease as they are, now to walk upon the surface of the earth. We have also considered them as set at Christ’s right-hand. Whether this has any regard to the place of their situation, we cannot determine; but, according to the scripture mode of speaking, it certainly denotes the highest honours conferred upon them; which will be not only spiritual but external and visible; whereby it shall appear to all, that they are Christ’s peculiar friends and favourites; and this will tend to raise in them the highest astonishment, that they should thus be dealt with by so glorious a person, who were in themselves unworthy of his notice; and it shall afford matter of eternal praise. What is farther observed concerning them in this answer, is contained in the following heads.
I. They shall be openly acknowledged and acquitted.
II. They shall join with Christ in the judging of reprobate angels and men.
III. They shall be received into heaven, in which their happiness is farther described; as therein they shall be freed from sin and misery, filled with unspeakable joy, made perfectly holy and happy, both in body and soul, and admitted into the company of saints and holy angels, and have the immediate vision and fruition of God to all eternity.
I. They shall be openly acknowledged and acquitted. Our Lord Jesus was not ashamed to own his people, when he condescended to take their nature upon him, and dwell among them; or, as the apostle expresses it, He is not ashamed to call them brethren, Heb. ii. 11. And he gives them many tokens of his approbation, by those spiritual privileges which he bestows on them here: but at last he shall own them publicly, in the presence of the whole world, as a people whom he has chosen, redeemed, sanctified, and brought the work of grace in them to perfection. He overlooks all their former failures and defects, and looks upon them as adorned with perfect beauty, appearing without spot before him, and having now nothing that may be offensive to his holy eye, or denote them unmeet for the relation which they stand in to him, and the blessings which they shall enjoy with him.