Chapter XXIII: Part 23

_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,

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.

Footnote 190:

_See this largely insisted on by Dr. Goodwin, in his works, Vol._ III.
_Book_ xiii. _His critical remarks in chap._ ii. _seem very just_,
viz. _that_ απο _is causal here, as well as in many other scriptures
which he refers to: and his strongest argument to prove that it is to
be taken so in this verse, is, because, as he observes_, απο _must be
applied to_ the glory of his power, _as well as to_ his presence; _so
that if it denotes a separation from the one, it must also denote a
separation from the other; whereas no one supposes that this
punishment consists in a separation from the power of God, but that it
is to be considered as the effect thereof_.

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.

Moreover, it is said that he shall openly acquit them, _i. e._ declare publicly, that he has given satisfaction for all their offences; and therefore they are for ever pronounced clear from the guilt thereof. And, as it was before observed, it is not improbable, that their former sins shall not be so much as mentioned, being all covered; and if sought for, shall not be found: but it is certain, that if they shall be mentioned, it shall not be to their confusion or condemnation; for it shall be declared, that the justice of God has nothing to lay to their charge; and, as the consequence thereof, they shall be delivered from that fear, shame, and distress, which they had before been subject to, through the afflicting sense of the guilt and prevalency of sin: however, when they are represented as thus acquitted, this does not suppose that their sins were not fully pardoned before, or that justification in this life, is imperfect, as to what concerns their right to forgiveness, or eternal life. The debt was fully cancelled, and a discharge given into Christ’s hands, in the behalf of all his elect, on his making satisfaction to the justice of God; but this was not their visible discharge; and not being a declared act, it could not be claimed by, nor was it applied to them till they believed; and then they might say, Who shall lay any thing to our charge? it is God that justifieth[191]: nevertheless, their justification, as it is declared to, and apprehended by faith, could not be said to be in all respects, so apparent, nor attended with those comfortable fruits and effects, which are the consequence hereof, as it is when they are pronounced justified by Christ at death; and even then the discharge is not so open and visible to the whole world, as it shall be in the day of judgment.

II. It is farther said, that they shall join with Christ in judging of reprobate angels and men: this is very often asserted by those who treat on this subject; and it seems to be taken from the sense which is commonly given of the apostle’s words in 1 Cor. vi. 2, 3. _Know ye not that saints shall judge the world_; and, _know ye not that the saints shall judge angels?_ However, we must take heed, if we apply that scripture to the case before us, that we do not advance any thing that tends, in the least, to derogate from the glory of Christ, who only is fit for, and appointed to perform this great work: therefore, if we suppose that the apostle is here speaking concerning the judgment of the great day, the saints are said to judge the world in a less proper sense; but whatever be the sense in which we explain it, we must not think that they shall be assessors with Christ in his throne of judgment: it is one thing for them to be near his throne in the capacity and station of favourites; and another thing for them to be in it: if they are in any sense said to judge the world, it must not be understood, as though the trying of the cause, or passing the sentence, were committed to them; but rather of their approving what Christ shall do: this they are represented as doing, when Christ is set forth as _judging the great whore_, Rev. xix. 2. namely, the anti-christian powers; they so far join with him herein, as that they ascribe glory and honour to him, and say, _Righteous are his judgments_.

And there is another sense in which some understand this scripture, concerning _the saints judging the world_, as denoting that the public mention which shall be made of the graces of the saints, their faith, repentance, love to God, and universal holiness, will have a tendency to condemn those whose conversation in this world has been the reverse thereof. Their having forsaken all, and followed Christ, and accounted all things but loss, that they might win him. The choice which they have made of suffering rather than sinning, which appears to be an instance of the highest wisdom, shall condemn the wickedness and folly of those, who have exposed themselves to inevitable ruin and misery, by being otherwise-minded. Thus Noah is said to have _condemned the world by_ his _faith_, Heb. xi. 7. when, in obedience to the divine command, he _prepared an ark to the saving of his house_, which the world then thought to be the most preposterous action that ever was performed, though they were afterwards, to their cost, convinced of the contrary. And _the men of Nineveh, and the queen of the South_, are said to _rise up in the judgment with that generation, and condemn it_, Matt. xii. 41, 42. (to wit, objectively, rather than formally,) as their respective behaviour tended to expose the impenitency and unbelief of the Jews, whom Christ there reproves. If the saints judging the world, be taken in either of these senses, it is an undoubted truth: but more than this we dare not assert.

Nevertheless, we may take occasion to enquire, whether that text, on which this doctrine is founded, may not be explained in another sense, as denoting some privilege which the saints were to enjoy in this world, when the empire should become Christian; and accordingly, magistrates and judges should be chosen out of the church, in which respect they should _judge the world_. This seems, to me, the most probable sense of the apostle’s words, as an excellent and learned writer understands them[192]; and it is very agreeable to the context, in which they are dissuaded, in ver. 1. from _going to law before the unjust, and not before the saints_, as signifying the inexpediency of exposing those controversies, that ought to be compromised in the church, before Heathen-magistrates, as though they thought themselves unfit to judge the smallest matters, of which he here speaks, not of capital offences, which were to be tried only by the civil magistrate; and to enforce this advice, he says, _Know ye not that the saints shall judge the world_.

_Obj._ 1. It is objected to this sense of the text; that, at the same time when _the saints_ are said to _judge the world_, he speaks of them as _judging angels_; which comes not within the province of civil magistrates; though we suppose them to be Christians.

_Answ._ To this it may be replied, that when the apostle speaks of the _saints judging angels_; this is brought in occasionally, the former sense of _judging_ being more agreeable to the context. But since he is insisting on an honour that should be conferred on the church, he farther enlarges on that subject, and so speaks of their _judging angels_, as denoting that the consequence and success of the gospel would be an evident conviction to the world, that the Devil’s empire was weakened, that he had no right to reign over the children of disobedience, as he before had done. Thus our Saviour speaks of Satan’s kingdom being destroyed by the preaching and success of the gospel, when he says, ‘Now is the judgment of this world; now shall the prince of this world be cast out,’ John xii. 31. And elsewhere it is said, ‘Now is come salvation and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down,’ Rev. xii. 10. Moreover, the apostle may have a particular reference to their power of casting out devils, not only in that, but in some following ages, as our Saviour, promised they should have, before he left the world, Mark xvi. 17. which is known to have continued in the church till the third century[193].

_Obj._ 2. There is another scripture which seems to favour this opinion, namely, that the saints shall judge the world in the last day, _viz._ our Saviour’s words, in Matt. xix. 28. ‘Ye which have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;’ and that which makes this sense more probable, is what he speaks of in the following verse, as a reward which they, who had ‘forsaken all for his name’s sake,’ should enjoy, namely, ‘ye shall receive an hundred fold, and shall inherit everlasting life.’

_Answ._ To this it may be replied, that our Saviour, in one of these verses, may, without any strain on the sense of the words, be understood as giving them to expect some honours, that should be conferred on them here, and in the other, those which they should receive in another world: As to the honours which were to be conferred on them here, namely, their _sitting on thrones_, &c. This is said to be ‘in the regeneration, when the Son of man shall sit on the throne of his glory,’ that is, not when the Son of man shall come to judgment; but when he shall enter into his state of exaltation, and sit at God’s right-hand. And inasmuch as this was to be done for them _in the regeneration_, it seems most applicable to the gospel-state; in which, as the apostle says, ‘Old things are past away; behold, all things are become new,’ 2 Cor. v. 17. agreeable to what is foretold by the prophet, ‘Behold I create new heavens and a new earth,’ Isa. lxv. 17. which may well be called _the regeneration_. And, as for the apostles _sitting on thrones_, that may signify the spiritual honours that should be conferred upon them; so that however they might be despised by the world, they should be reckoned, by all that entertain just notions of things, the chief and most honourable men of the earth. And, as to what respects their _judging the twelve tribes of Israel_, that may be understood of their convicting the Jews, and condemning them for their unbelief in crucifying Christ, and rejecting and persecuting the gospel. This they might be said to do, partly in the exercise of their ministry, and partly in the success thereof, and, indeed, the gospel may be said to judge men when it convicts and reproves them. If this be the sense of the text, then it does not respect any honours which the apostles should be advanced to in the day of judgment; and consequently it does not appear from hence, that they, any more than other saints, shall bear a part in judging the world, either of angels or men.

III. The saints shall be received into heaven. This includes in it their being brought into a glorious place, and state. Thus the apostle calls it, _An house not made with hands_, 2 Cor. v. 1. which, doubtless, far exceeds all the other parts of the creation: For, as the earthly paradise far exceeded all other places in this world, being planted immediately by God, and furnished with every thing which might be delightful and entertaining for man, for whom it was designed: so this must be supposed to be the most glorious part of the frame of nature, as being designed to be the place of the eternal abode of the best of creatures; and indeed, whatever is called heaven in scripture, comes short of it, this being styled, _the heaven of heavens_, Psal. cxlviii. 4. it is also particularly described as _God’s throne_, Isa. lxvi. 1. the place of his immediate residence, where he displays his glory in an extraordinary manner. As for that particular part of the universe, in which it is situate, it is neither possible, nor of any advantage for us to determine, any otherwise than as it is described, as being above this lower world. But the principal thing to be considered, is, the glory of the state, into which the saints shall there be brought; which is set forth in this answer, by variety of expressions.

1. Herein they shall be fully, and for ever, freed from all sin and misery; which being inseparably connected, they are delivered from both at once. As to what respects the guilt of sin, this includes in it not only their being for ever discharged from the guilt of past sins, which is contained in their being openly acquitted, as was before observed, but their not contracting guilt for the future; accordingly they are put into such a state as that they shall be disposed, and enabled to yield sinless obedience; and as they are presented without spot and blemish before God, they shall never contract the least defilement, or do any thing which shall render them unmeet for that glory, to which they are advanced, afford matter of reproach to them, or provoke God to cast them out of that place which cannot entertain any but sinless creatures. Therefore it differs not only from that sinless state in which man was created at first, but that in which the angels were created, who were not all confirmed in their state of holiness, so as to render it impossible for any of them to fall; but this is the happiness of glorified saints.

And we may also infer from hence, that there shall be no temptations to sin; none arising from themselves, since there are no lusts, or remainders of corruption, to draw them aside from God; and no temptations from others, since they are all made perfectly holy. The soul meets with no temptations from the body, as it often did, while it was subject to the infirmities of nature, in this imperfect state. It shall never be liable to any weakness, weariness, stupidity, nor any of those diseases with which it is now oppressed; so that the soul shall never meet with any temptations arising from thence, inasmuch as the happiness of the body consists in its subserviency to it, in all those things that may tend to promote its compleat blessedness. Moreover, they are also considered as delivered from all misery, whether personal, or relative. The afflictions of believers are confined to this present state; therefore in heaven ‘God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away,’ Rev. xxi. 4. and nothing remains that may tend to abate their happiness, or render the state in which they are, imperfect.

2. They shall be filled with inconceivable joys. Thus our Saviour says to the man in the parable, who had improved the talents he had been entrusted with; _Enter thou into the joy of thy Lord_, Matt. xxv. 21, 23. and they are said not only to be _presented faultless before the presence of the glory of Christ_; but _with exceeding joy_, Jude, ver. 24. This is the necessary result of a state of perfect blessedness; which cannot but administer the highest satisfaction and comfort to those who are possessed thereof; inasmuch as it not only answers, but even exceeds their most raised expectations. These joys are not indeed carnal, but spiritual; for as the greatest delight which the saints have here, consists in the favour and love of God, and in the bright rays of his glory shining into the soul, so they shall be perfectly blessed with this hereafter, in which respect their joy shall be full.

3. They shall be made perfectly holy and happy, both in body and soul. The soul shall be unspeakably more enlarged than it was before, as to all the powers and faculties thereof. The understanding rendered more capable of contemplating the divine perfections, and it shall be entertained with those discoveries of the glory thereof, which, at present, we have but a very imperfect knowledge of: It shall be fitted to behold the wisdom of God in the works of creation and redemption, and be led into the deep mysteries of his providence, and the reason of the various dispensations thereof, which, though they know not now, they shall know hereafter. The will shall be perfectly free, having no corrupt nature to bias, or turn it aside, from that which is its chief good and happiness; neither shall it choose any thing, but what is conducive thereunto: There are no remains of rebellion and obstinacy to be found therein, but a perfect and entire conformity to the will of God. The affections shall be perfectly regulated, and unalterably run in a right channel, fixed upon the best objects, and not in the least inclined to deviate from them. And, as for the body, that shall be fitted for a state of perfection, as well as the soul; for it shall be raised a spiritual, celestial, and glorious body, and therefore perfectly adapted to be a partaker with the soul, of that glory which the whole man shall be possessed of; and sanctified to be a temple of the Holy Ghost for ever.

4. They shall be joined with the innumerable company of the saints and holy angels. The apostle speaks of an _innumerable company of angels, and the general assembly and church of the first-born_, Heb. xii. 22, 23. to which we are said, in this world, to _come_ by faith; but hereafter these two assemblies shall be joined together, and make one body, that so they may, as they are represented doing, with one consent, _adore_ and proclaim the _worthiness, riches, wisdom, and strength of the lamb that was slain, who lives for ever and ever_, Rev. v. 11, _& seq._ Now since the saints and angels are described as making up the same body, and engaged in the same worship, some have taken occasion to enquire concerning the means by which they shall converse together in another world; or, in what manner this united body shall be made visible to each other; but these things we must be content to be ignorant of in this present state. However, as to the saints, they shall converse with one another by the organ of sense and speech; for this is one of the ends for which the body shall be raised and re-united to the soul; and it may also be proved, from what we read of Moses and Elias conversing with Christ at his transfiguration in such a manner, Matt. xvii. 3.

As for that question which some propose, relating to this matter, _viz._ whether there shall be a diversity of languages in heaven, as there is on earth? This we cannot pretend to determine. Some think that there shall; and that as persons of all nations and tongues, shall make up that blessed society, so they shall praise God in the same language which they before used when on earth; and that this worship may be performed with the greatest harmony, and to mutual edification, all the saints shall, by the immediate power and providence of God, be able to understand and make use of every one of those different languages, as well as their own. This they found on the apostle’s words, in which he says, _That at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord_; which, they suppose, has a respect to the heavenly state, because it is said to be done both by _those that are in heaven, and those that are on earth_, Phil. ii. 10, 11. But though the apostle speaks, by a metonymy, of different tongues, that is, persons who speak different languages, being subject to Christ, he probably means thereby persons of different nations, whether they shall praise him in their own language in heaven, or no.

Therefore some conjecture, that the diversity of languages shall then cease; inasmuch as it took its first rise from God’s judicial hand, when he confounded the speech of those who presumptuously attempted to build the city and tower of Babel; and this has been, ever since, attended with many inconveniencies. And, indeed, the apostle seems expressly to intimate as much, when he says, speaking concerning the heavenly state, that _tongues shall cease_, 1 Cor. xiii. 8. that is, the present variety of languages. Moreover, since the gift of tongues was bestowed on the apostles, for the gathering and building up the church in the first age thereof, which end, when it was answered, this extraordinary dispensation ceased; in like manner, it is probable that hereafter the diversity of languages shall cease[194].

I am sensible there are some who object to this, that the saints, understanding all languages, will be an addition to their honour, glory, and happiness: but to this it may be answered, that though it is, indeed, an accomplishment in this world, for a person to understand several languages; that arises from the subserviency thereof, to those valuable ends that are answered thereby; but this would be entirely removed, if the diversity of languages be taken away in heaven, as some suppose it will.

There are some, who, it may be, give too much scope to a vain curiosity, when they pretend to enquire what this language shall be, or determine, as the Jews do, and with them, some of the Fathers, that it shall be the Hebrew; since their arguments for it are not sufficiently conclusive; which are principally these, _viz._ That this was the language with which God inspired man at first in paradise, and that which the saints and patriarchs spake, and the church generally made use of in all ages, till our Saviour’s time; and that it was this language which he himself spake, while here on earth: and since his ascension into heaven, he spake unto Paul _in the Hebrew tongue_, Acts xxvi. 14. And when the inhabitants of heaven are described in the Revelations as praising God, there is one word used, by which their praise is expressed, namely, Hallelujah, which is Hebrew; the meaning whereof is, _praise ye the Lord_: but all these arguments are not sufficiently convincing; and therefore we must reckon it no more than a conjecture.

As for the opinion of those who suppose that it will not be any particular language that is, or has been spoken in this world, but one that is more perfect and significative, and that this is what the apostle means when he speaks of _the tongues of angels_, in 1 Cor. xiii. 1. To this it may be replied, that it is more than probable, that there shall be some language which shall be more perfect and significative than any that is now known in the world; which glorified saints shall receive by immediate inspiration; yet this does not fully appear to be the apostle’s meaning in that scripture; since it is not certain that angels express their ideas by the sound of words; inasmuch as they have no bodies, nor organs of speech; neither can we certainly determine that they frame voices some other way. Therefore, _the tongue of angels_, which the apostle speaks of, is an hyperbolical expression, signifying the most excellent language, or such an one as angels would speak, did they use a voice; as _the face of angels_, chap. vi. 15. is expressed to signify the most bright, glorious, and majestic countenance; and as _manna_ is called _angels food_, Psal. lxviii. 25. that is, the most pleasant and delightful: therefore _the tongue of angels_ signifies the most excellent language. But these things, though often enquired into by those who treat on this subject, are very uncertain; neither is it of any advantage for us to be able to determine them.

But there is another thing arising from the consideration of the saints being joined in one society, which is much more useful, and, so far as we have light to determine it, will afford a very comfortable and delightful thought to us, namely, what concerns their knowing one another in heaven. The scripture, indeed, does not so fully determine this matter as it does some others, relating to the heavenly state; yet many of God’s children have died with a firm persuasion that they shall see and know their friends, in another world; and have been ready to conclude this to be a part of that happiness which they shall enjoy therein; and we cannot think this altogether an ungrounded opinion; though it is not to be contended for as it were a necessary and important article of faith.

The arguments which are generally brought in defence of it, are taken from those instances recorded in scripture, in which persons who have never seen one another before, have immediately known each other in this world, by a special immediate divine revelation, given to them; in like manner as Adam knew that Eve was taken out of him, and therefore says, _This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man_, Gen. ii. 23. He was _cast into a deep sleep, when God took one of his ribs, and so formed the woman_, as we read of in the foregoing words; yet the knowledge hereof was communicated to him by God. Moreover we read, that Peter, James, and John, knew Moses and Elias, Matt. xvii. as appears from Peter’s making a particular mention of them; _Let us make three tabernacles, one for thee, and one for Moses, and one for Elias_, ver. 4. though he had never seen them before. Again, our Saviour, in the parable, represents the _rich man_ as seeing _Abraham afar off, and Lazarus in his bosom_, Luke xvi. 23. and speaks of him as addressing his discourse to him. From such-like arguments some conclude, that it may be inferred, that the saints shall know one another in heaven, when joined together in the same assembly.