Section XIV. Concerning Death; a Separate State; the General Resurrection and Judgment; and the eternal State of Happiness or Misery. · THE GENERAL JUDGMENT.

IV. THAT there will be a General Judgment, when all moral agents, angels and men, good and bad, shall give an account of themselves, of their moral character and conduct, to God their Judge, and receive of him, and be treated by him, according to what they are, and as their moral conduct has been, while in a state of trial, is expressly and abundantly asserted in the scriptures. And this appears reasonable, desirable and important, to all who have any proper conceptions of moral government, and are friends to it.

The precise time, when the day of judgment shall commence, is fixed, and Jesus Christ the Redeemer is appointed to be the Judge of all. This he commanded the apostles to publish, in preaching his gospel to the world, as Peter declares. “And he commanded us to preach unto the people, and testify, that it is He which was ordained of God, to be die Judge of quick and dead.” The apostle Paul, therefore, kept this in view, in his preaching and letters. In his discourse to the assembly at Athens he introduces this as an important article. “And the times of this ignorance God winked at: But now commandeth all men, every where, to : Because he hath appointed a day, in the which he will judge the world in , by that Man whom he hath ordained; whereof he hath given unto all men, in that he hath raised him from the dead.” And when he spoke before Felix, concerning the faith in Christ, “he reasoned of , temperance, and a judgment to come.” And he often brought this into view in his letters. He says, “We shall all stand before the judgment seat of Christ. So then, every one of us shall give account of himself to God.” “Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” “I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and kingdom.”

Jesus Christ is the appointed Judge. This appears wise and desirable; that he who is God manifest in the flesh, and by this medium, and in this sense, the visible God should take this high, and infinitely important and honourable station, and decide the character and eternal state of all moral agents, especially of mm. This will be a bright and glorious manifestation of Deity in the human nature, when he shall come in the glory of the Father, with all the signals of divinity, attended with ail the holy angels; and shall raise the bodies of all the dead, and summon all before him as their final judge, taking upon him an office and business infinitely too high and great for a mere creature. This will strike into the mind of every intelligent creature, that he is really God and man. And it is highly proper and important, that he who stooped so low, and took upon him the form of a servant, and submitted to reproach and contempt, and to die an ignominious and cruel death, by the hands of wicked men, for the salvation of sinners, should be thus rewarded and honoured; and every knee be made to bow to him, as God, and their final Judge. Nothing could be more pleasing, and give greater joy and happiness to the , and the holy angels, than to have the Redeemer thus exalted and honoured as the Judge of all; and nothing more disagreeable and confounding to devils and wicked men.

The place in which the general judgment will be attended will be such as shall be in the best manner suited to such a transaction; to accommodate the Judge, and all concerned in the business of that important, solemn day. It will be so contrived and situated, that every one of the vast assembly, which shall then be collected, will be under advantage to see the Judge, and all that is done, and hear every word that shall be spoken by the Judge, or by any one else, through the whole process. The apostle Paul says, “The Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: And the dead in Christ shall rise first: Then we which are alive, and remain, shall be caught up, together with them, in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” It hence appears, that this scene will not be on this earth, but in some more convenient place, which shall be fixed and formed for that purpose, which Christ, by whom all worlds were made, can effect at once, with infinite ease. It is not certain, from the apostle’s mentioning clouds, and the air, that it will be in the atmosphere of this earth: for if this be meant by the air here, which is not certain, though the shall meet Christ in our atmosphere, this may be, that they may accompany him to some other more distant place, where the judgment shall be, and to which all intelligent creatures in the universe will be brought.

The design of the general judgment is not to inform the Judge, that he may know the character and actions of all, so as to be able to pronounce a proper and righteous sentence upon them; for he is omniscient. But it is to make known to creatures, upon what grounds he proceeds in giving rewards, and inflicting punishment; that all may be under the best advantage, to see and approve the and propriety of the final sentence. Therefore, in the scripture it is called, “The day of the revelation of the righteous judgment of God.” In order to this, the moral character of every one will be laid open, and set in a true and clear light, so that all the spectators shall be under the best advantage to see it. Every single person must be called forth, and take his turn to be scrutinized; and all he has done, whether secretly or more openly, will be made manifest to all creatures, while all attend to every particular; for there will not be one inattentive spectator there. All disguise and hypocrisy will be detected; and every exercise of heart, and outward action, with the motive and design, will be made to appear in a true light. In this the scripture is very express. “For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” “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. I say unto you that every idle word that men shall speak, they shall give account thereof in the day of judgment.” “In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and make manifest the counsels of the hearts.” “So then every one of us shall give account of himself to God.” “And they were judged every man according to his works.”

It hence appears, that the day of judgment, will not be finished in the space of a natural day of twenty-four hours; but the process may continue and go on during the term of many thousand years, much longer than from the creation to the commencement of that day: though days, and years, and time, as we now measure it, will then be at an end; yet there will be a succession of events, and of ideas and perceptions, among creatures; and this must continue without end. And it must take time, as we now term it, and conceive of it, for creatures to recollect and take a particular view, of every character that has existed; of all that has been done, secretly or openly, by every particular person, of angels, devils and men, from the beginning of the world to that time: Even though the exhibition shall be made in the best and most advantageous manner, and creatures shall be able to think and receive ideas, with much greater celerity, than men can in this state. Solomon seems to have reference to this long duration of the day of judgment, in the following words; “I said in my heart, God shall judge the righteous and the wicked: For there is a time there, for every purpose, and for every work.” That is, however long a term it may take to bring every purpose, and every work of men into view, so as to judge them according to their works, yet time will not be wanting; and God will take time enough for it.

In this transaction, it may be supposed, the Redeemer will give, or cause to be exhibited, the best, most perfect, and entertaining history of mankind, and of all intelligences, without the least error, or misrepresentation, including all the thoughts, exercises and actions of moral agents, all their motives and designs in external conduct, with respect to God and creatures; all their enjoyments and sufferings, and every event which relates to them; including the designs, agency and conduct of God, with respect to them; and the ends answered thereby: By which one connected, important scene, will rise into view, and be seen from the beginning to the end, comprehending all the sins, and all the virtue and , that have taken place among creatures, together with the superintending hand of God in every thing; his decrees and designs; his universal energy and governing , wisely conducting every thing, and all events, to bring them to their intended issue: By which his power, wisdom, , goodness, truth and faithfulness, shall be set in the clearest light. And as the scene proceeds, in this divine exhibition and history which the Redeemer will give, all his friends will be entertained and gratified, in a very high degree, and their enjoyment and happiness will rise, and be on the increase, from the beginning to the end, however long it shall continue.

On the other hand, it will be a most distressing and dreadful scene to the enemies of Christ, both devils and wicked men; and their pain and torment will increase from the beginning, till the infinitely dreadful sentence is passed upon them, “Depart from me, ye accursed, into everlasting fire, prepared for the devil and his angels.” And while they hear the blessed sentence pronounced, inviting the righteous into the eternal kingdom of God, and see them received there; this will increase their misery and torment, to an unspeakable degree, which never can be abated. At the same time, the enjoyment and happiness of the blessed, will rise to an inconceivable height, which will continue and increase without end.

The will not be publicly , and received to eternal life, because of their obedience to the law of God; for if treated according to that, they would be found guilty, and must be cursed. But Christ is the end of the law for to them; and they will be judged according to the gospel, as friends to Christ, and believers in him; since God can be just, and yet publicly every one who is publicly known to be a believer in Christ. And when it is said, that every one shall be judged, and shall receive according to his works, which he has done in the body in this life, the gospel is supposed, and kept in view; and every one who shall, by setting the whole of his character and works in clear and public sight, appear to be a friend to Christ, and united to him, shall, on this account and according to the gospel, be publicly and rewarded with eternal life, which he could not be, if treated according to the law of works. And they who shall be found not to be friends to Christ, while in this world, shall be condemned, and fall under the curse of the law. This is agreeable to the representation which Christ gives of the general judgment. And the apostle Paul sets it in the same light.

It has been a question, whether the sins of the would be brought into view, and laid open before all intelligences, at the day of judgment; or would be covered and kept out of sight; and different opinions have been entertained of this. But it is thought, if the matter be properly considered, it will be evident that all their sins will be brought into view, and laid open before all; and that it will appear that there is not any evidence from the scripture, that their sins will be concealed; but the contrary. It is indeed said in scripture, that the sins of the people of God shall be blotted out, covered, cast into the depths of the sea, and remembered no more. But these are metaphorical expressions, to denote the free and full pardon of all their sins, so that they should never be remembered against them, so as to condemn them to suffer the just consequence of them; but they shall be treated as well as if they never had been guilty of one sin. It cannot be true that God will remember their sins no more, in any other sense; for it is impossible he should forget them, or any thing else. This has been already observed in the section on .

1. That the sins of the should not be brought into view, at the day of judgment, appears contrary to the express declaration of scripture, which has been mentioned. It is said, God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Which cannot be consistent with passing over and concealing all the sins of the .

2. It appears impossible that their sins should be concealed consistent with the sins of the wicked, being fully laid open; for believers and unbelievers are so many ways connected, that the thoughts and conduct of the latter cannot be fully discovered, without making known the sins of the former, at least in many instances; of which every one must be sensible, who attends to the matter. For instance, is it not impossible that all the sins of an unbelieving husband should be clearly discovered in all their circumstances and aggravations, while all the sins of his believing wife are wholly concealed; which were the occasion of many of his sins, and to which they have a particular reference?

3. The holy exercises and good works of the saved cannot be set in a true and just light, without discovering their sinful infirmities and defects at least, with which they have all been attended; and their sins have been the occasion, and reason of their gracious exercises in many instances. How can their of their sins be discovered, and clearly seen, while the sins of which they are wholly concealed? How can their humility, and their humbling themselves in the sight of the Lord, be discovered, unless the sins for which they humble themselves be known? How shall their love and faithfulness, in reproving a believing brother for his sins, and their labours and prayers for him, which have been the means of his recovery, reformation and salvation, be made known, without discovering the sins of that brother? And how can their trust in Christ for the pardon of their sins, and their confessions of their sins, be discovered, without, at the same time, discovering their sins, to which these exercises have reference, and without which they would not be virtuous, or reasonable, or even intelligible? In short, all the holy exercises and works of a christian, take their particular complexion, and peculiar beauty from their sins, of which they were guilty, before and afterwards, which cannot be seen any farther than their sins come into view.

4. Many sins of the have been already published to the world, in divine revelation; and will be known by all who read the Bible, to the end of the world, and at the day of judgment; and will forever be known and remembered by all the ; by all the angels and devils, and by many, if not by all wicked men. The reader will recollect many more instances of this, than Noah, Abraham, Sarah, Moses, Aaron, David, Solomon, Peter, and the rest of the apostles; And the apostle Paul took pains to keep in view and publish his great wickedness, before his . God has ordered all these to be published: And therefore we know it is wise and best that they should not be concealed, but made known; and that this will answer some important good end. And who can say, that God will not publish all the sins of every one of the , at the day of judgment; and that this will not be necessary to answer some important ends? This leads to another particular.

5. It seems necessary, that the sins of the saved should be known and published, in order to discover and set in the most clear light, the goodness and of God, in pardoning and saving them; and that their need of a Redeemer, and the efficacy of his and should be seen to the greatest advantage: And the work of the Holy Spirit, in his effectually applying to them, and subduing such rebels, cannot be otherwise fully revealed, in every particular instance. Of this, every one must be sensible, who will reflect on the subject. There is doubtless something peculiar in the character of each one of the , with respect to his guilt, the circumstances and aggravations of his sins, and the manner in which he is brought to , &c. which serves to illustrate the of God, in his pardon and ; and it is so ordered, that he should sin in just such a manner and degree, and in such particular circumstances, to answer some end; and particularly this, that God might be more glorified, in the exercise of his , wise, wonderful goodness and , ill his pardon and salvation. But in order to this, the particular sins, the guilt, and circumstances in which he sinned, must be known; and must be known to all, in order to the greatest and most public display of , in his pardon and salvation, that all may glorify God, and give thanks, and praise him on his behalf. This leads to another observation.

6. Every one of the ardently desires, that God may have all the praise and glory of his pardoning mercy, and , exercised towards him, in his pardon and salvation; and the more this is known and celebrated, the more pleased he will be. But this cannot be known, it cannot be seen what God has done for him in particular, any farther than his sins, with their circumstances and particular aggravations, are published and known. Therefore, it will be so far from being undesirable to him, or giving him the least uneasiness, to have his sins, with all their aggravations, most particularly and clearly laid open before all; that they may see his guilt, and the odiousness of his character, as he does; that it will give him a peculiar satisfaction, and high degree of pleasure; as it will promote the happiness of all his friends, and be matter of their gratitude and praise to God, for his , exercised and manifested in his pardoning and saving such a sinner; and God will have all the praise and glory.

Where is there a real christian now, who, when he reflects on his amazing guilt and vileness, the multitude and aggravations of his sins, his desert, and danger of perishing forever, which has been prevented purely by the of God, exercised in all wisdom and prudence, towards him, in pardoning, rescuing, and saving him, who does not say, at least in his heart, “Let God have all the praise and glory of his rich and , exercised towards me, in pardoning such a sinner, so infinitely guilty and vile, attended with such particular aggravations. Let all heaven, the angels, and all the , know what God has done for me, and praise him forever.” In this view, he desires and wishes that his case might be particularly and fully known to all, that they all might join with him in giving praise and glory to God. And at the day of judgment, this disposition and desire will be stronger and perfect; and he will, by having all his sins set in order, and in the clearest light before him, and all creatures, have a more clear and enlarged view hi n self, of the multitude and greatness of his sins, than he ever had before, and of the wonderful mercy of God in pardoning him, and of the boundless sufficiency of the of Christ, and of his merit, by which he has obtained forgiveness of all his sins, and complete salvation. This will prepare him to be highly gratified, and exceedingly rejoice, that the whole is now brought out and made known to all the friends of God, that they may all be under the best advantage to join with him in giving all the praise and glory to God and the Saviour, of his unbounded love, and , in which he hath abounded towards him, in all wisdom and prudence. In this view, he cannot desire to have one of his sins concealed, for which Christ has , and which is pardoned; and would not have his sins in general secreted, on any consideration.

In a word, Jesus Christ is the Redeemer of sinners; he came into the world to save sinners, even the chief of sinners. This is his work, and in this is his glory: That the are sinners must therefore be known at the day of judgment, in order to his having the glory of their salvation. And the more clearly their true character is seen, and their sins, in their number and aggravations are discovered, the more will Christ be glorified in their salvation. Therefore, the brightest possible discovery will be made of this by him, at the day of judgment. And by this the will be gratified and pleased, to a high degree. It will appear, at that day, that the are not saved because they deserve such favour, or are less unworthy, or less sinners than others; but because Christ loved them, and gave himself for them, and they are united to him, and have put their trust in him for pardon, , and complete . And though they may then appear to have been greater sinners, and more ill-deserving, than those who perish; as doubtless many, if not all of them will; and their greatest crimes will appear to be those, which they committed after their : yet this will not hinder their and salvation, or render it in the least degree improper, more than if they were less sinners; but the Redeemer will be hereby more glorified in the salvation of such sinners, and they will be the more happy. For they, to whom most is forgiven, will love the most.

Though the Redeemer has not altered the nature of sin, or rendered it less odious and criminal, cither in the , or in those who perish, but much more so; yet he overrules it, and turns it to his own glory, and the glory of his kingdom; and makes the sins of those who are saved, the occasion of their greater and happiness forever.

When every character of those who are to be judged shall be set in the clearest light, and fixed; and all the past conduct and transactions in the moral world, both of God and creatures, shall be set in a clear, connected view; and all creatures shall be under the best advantage to see the and propriety of the final sentence, it will be pronounced by the Judge, in the sight and audience of all. This will be, in some respects, the most solemn, weighty, joyful and dreadful scene and transaction, that had ever taken place: Which will fix the righteous in a state of endless, inexpressible happiness and glory: And send the wicked away, into inconceivable, eternal misery. We have a summary of this sentence, on each of these, left on record, for our instruction and warning, by the Judge himself, in his awful representation of the day of judgment, in the xxvth chapter of Matthew.

V. THE General Judgment issues in an endless State of Happiness or Misery, as has been just observed. Much is said of this endless state, both of the happiness and misery of it, in the scriptures, in the promises and threatenings, and declarations there made: But those opposite states, both of happiness and misery, are more particularly described in the Revelation of Jesus Christ, made to the apostle John, for the support and encouragement of christians, and to excite them to faith, resolution, patience and in the service of Christ, and a faithful, constant adherence to the truths of the gospel, in the evil times which were to take place, and the opposition and sufferings to which they are exposed in this world, and the trials and temptations which await them here.

But with all the instruction we have on this subject, and the utmost attention to it, of which we are capable, our conceptions are dark and low, and fall unspeakably short of a full, comprehensive view of the truth. However, the following thoughts will be suggested, as agreeable to the scripture.

First. The righteous will go from the judgment into the kingdom prepared for them from the foundation of the world, where they shall enjoy everlasting life, in a state of unspeakable happiness and glory.

Their bodies will be beautiful and glorious, like the body of the glorified Jesus, active and sprightly, without the least possible weariness or decay, by the greatest, uninterrupted activity; every way suited to the employment of such a place and state, which shall in no degree confine or impede the mind in its exercises and enjoyment; but shall greatly assist and promote these: So that the soul will be invigorated by its union to such a body, and be more happy forever, than it could be in. any other situation and circumstances whatever.

There is an external place and city, or kingdom, formed in the greatest beauty, convenience and glory, suited to be a dwelling for the Son of God, and the embodied spirits of the ; where every one will be perfectly accommodated and pleased, every circumstance being answerable to his desires, and suited to his employment, and to render him most happy. Jesus Christ said to his disciples, “In my Father’s house are many mansions. I go to prepare a place for you.” Though this house and kingdom were made, when the world was created, yet it may be capable of alterations and additions, to increase the convenience, beauty and glory of it. When Christ ascended to heaven, in his glorified body, it may be supposed, the place was, in a degree, fitted up, and better suited for the reception and residence of the Redeemer, in his glorified body. And after the day of judgment, there will probably be a still farther addition to the beauty and glory of this place, and new accommodations be formed, for the embodied church of the ; so that the place which was always glorious, will then exceed in glory.

The , thus situated, furnished and surrounded, with every thing convenient and desirable, there being nothing, nor any circumstance which will not be suited to give them pleasure, and furnish them in the best manner for their employment, will be perfectly holy. Every thought, and all their exercises and conduct, m ill be perfectly right, and with the greatest propriety. They will, by their holy ardent love, be united to God the Father, Son, and , by a strong, most happy, and everlasting union. They will behold this God in a full blaze of light. In his light, they shall see light, and all moral darkness shall be excluded forever. God and the Lamb shall be the eternal, undiminishing light of that holy city. They shall see his glory, without a veil, and enjoy all his beauty and perfection, to the utmost of their capacity, with the greatest , that this God is their God, and will be their friend forever. “The Lamb, who is in the midst of the throne, shall feed them, and lead them unto living fountains of waters.” He will be the great and eternal medium of communications from the Deity, and discoveries of his love, perfection and glory: and of their access to God, and enjoyment of him. Their peculiar and close union, and conformity to him, will be the eternal source of a high degree of honour and happiness, which no other creatures can enjoy. They shall sit down with him on his throne, and share with him in all his honour and happiness, to the utmost of their capacity. And what happiness must they enjoy, who love God, and the Redeemer, with all their hearts, with the most strong and love of benevolence and complacency, when they see how greatly he is glorified, and will be forever, by their and salvation! And what joy will they have in praising and giving glory to him! And their infinite obligations to him, for them from sin and hell, and giving them eternal life, will be felt by them, and be the constant, eternal source of the sweetest, most happifying love of gratitude; and in expressing it, they will have the highest pleasure and enjoyment.

They will be most happy in the society which they shall form, of which every individual will be a member. They will be perfectly united by the strongest, most sweet, and everlasting bond of love, and the happiest friendship, mutually enjoying and rejoicing in the happiness of each other; each one knowing that every one in this great kingdom is perfectly beautiful and amiable, and a cordial friend to him. And there will doubtless be ways of expressing their love and friendship for each other, in a better and more agreeable way and manner, than we now know, and of which we can now have no conception; by which they will mingle souls with the greatest freedom and intimacy, having no reserve or secret, which they cannot with pleasure impart to each other.

And those who have been intimate friends in this world, and mutual blessings to each other, will know one another in heaven; and what has passed between them in this life, will be the occasion of peculiar pleasure and joy in each other. This appears reasonable, and may be with certainty inferred from what the apostle Paul says to those, of whose he had been the instrument. He addresses them thus, “As you have acknowledged us in part, that we are your rejoicing, even as ye also are ours,” in the day of the Lord Jesus Christ. For what is our hope, or joy, or crown of rejoicing? Are not even ye, in the presence of our Lord Jesus Christ, at his coming? For ye are our glory and joy.”

If there be such peculiar and high satisfaction and pleasure, in christian love and friendship, in this imperfect state, how unspeakable must be the enjoyment and happiness, when those friends meet in heaven; having put off all their imperfection and sin, and become perfectly beautiful and excellent; formed every way for the highest and everlasting friendship, without any thing to keep them at a distance, or occasion any reserve; but every thing suited to their enjoyment of each other, iii the most exalted, refined friendship, in the greatest intimacy and union of hearts, expressing their sentiments and feelings, with the utmost freedom and ease, without any danger, or possibility of being misunderstood! At the same time, their hearts glowing with love to Christ, in whose presence they are; and who is the author and centre of all the love and friendship in heaven: And the more they love him, the stronger and more sensible is their union of hearts to each other, and the greater happiness they have in their mutual friendship.

The church of the is the body of Christ, of which he is the head: The fulness of him who filleth all in all. He is the former of this society and kingdom. And when completed by his hand, it will be as perfect, excellent and glorious, as infinite power, wisdom and goodness, united together, and exerted, will make it. There will be not one member too many, nor one wanting, in order to make it most complete and perfect. Every one will be fixed in his proper place, and be formed, in all respects, so as to render the whole the most perfect, beautiful, harmonious, and happy society possible.

The three persons in the godhead, form an infinitely high, holy and happy society, the original and perfect pattern of all true love, friendship and happiness. And the society of the , the church and kingdom of Christ, u ill be an eternal imitation and image of the infinitely high and perfect society of the Three One, the One in Three, and a most beautiful, happy and glorious emanation from him, who necessarily exists infinitely the most beautiful and happy society, without beginning, change or end, being entirely incomprehensible by creatures. This idea seems to be expressed by Christ, in his prayer to the Father, which will be completely answered in heaven. He prays for the in the following words. “That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us. The glory which thou gavest me, I have given to them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one. I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me, may be in them, and I in them.” And the words of the apostle John, if considered in their full meaning, seem to express the same thing. “If we love one another, God dwelleth in us, and his love is perfected in us. God is love: And he that dwelleth in love, dwelleth in God, and God in him.” Jesus Christ the , is the medium by which the society of the in heaven, will be united to the infinitely more excellent and perfect society, the eternal of persons, who dwell in the infinitely high and holy place, far beyond the reach or comprehension of creatures; from whom the same benevolence and social love is shed down through the , on these ones, forming them into one most happy society, in union with the blessed , and so as to be a little image of the Deity, the Three in One, and One in Three.

The holy angels belong to this society and kingdom: But though their natural powers be great, and in this respect they may be superior to man, they w-ill not be in so honourable a station as the , nor can they enjoy that peculiar happiness which the latter will have, in consequence of being , and sharing in love, and their near, honourable and happy union to Jesus Christ, by which they are the bride, the Lamb’s wife. The angels are unspeakably more happy than they could have been, had there been no Redeemer, and no of sinners. They are employed and happy in looking into these things, and knowing more of God by this mean, and seeing his manifold wisdom, and wonderful goodness. They are happy in serving Christ, in carrying on the work of , and in ministering to the , and serving them; and will doubtless be so forever. “Are they not all ministering spirits, sent forth to minister to them, who shall be heirs of salvation?” Hence it appears, that man is more of an ultimate end than the angels. The angels were made for man, and not man for the angels. For we may know the end of God in making any creature or thing, by the use which he makes of it. However, they are a necessary part of this most beautiful, happy and glorious society and kingdom, and are in a very honourable station, in serving Christ and his church.

The happiness of the in heaven will not consist in rest and indolence, in opposition to activity, but the contrary; in activity, and incessant, unwearying labour and service, from which they will not cease or rest. They will join in worshipping and praising the undivided three, God, and the Lamb, and the ; and the Redeemer will find business and employment for them continually; though we cannot now tell particularly, what it will be. Perhaps there will be public teachers, who will assist others in their speculations, and in exciting their love and pious affections. Some will have greater abilities than others, and more existence and , and will be able to assist and instruct them who have less. The apostle Paul says, there will be a difference between them, as one star differs from another. They will converse together with the greatest pleasure; sometimes in larger, and sometimes in smaller companies; and at other times only two together. And doubtless sometimes they will have high enjoyment in conversing with Deity, and with Christ, by themselves alone, in retirement, by meditation and devotion. But with respect to these particulars, we are in the dark, and unable to determine with certainty. It is enough for us to know, at present, that every thing will be ordered, and take place in the best manner, for the brightest display of the divine perfections, and the greatest happiness of the members of this kingdom; and that each one will be constantly active, in that business which shall be most proper for him; in which he shall take the greatest pleasure, and shall be most for the general good. “Therefore, are they before the throne of God, and serve him day and night, in his temple.”

There will be a perfect, uninterrupted harmony and agreement, in this society and kingdom. They will be united, not only in affection, but in sentiment. They will be perfectly joined together in the same mind, and in the same judgment. Every one will be full of light, according to his capacity and advantages to know; and not one will make any mistake, or judge wrong, concerning any matter or thing, throughout endless ages; for this would be morally wrong or sinful. None of them will be omniscient, and some may know more than other. But they will pass no judgment about things, of which they have no evidence, and concerning which they have no knowledge, except it be, that they do not know, and, therefore, cannot determine. There will, therefore, be no dispute and jar in heaven; but every one will be all attention, and all ear, to learn what he does not yet know; and suspend his judgment in every matter, till he has light to decide it perfectly right.

And there will be nothing to offend them, or give them the least uneasiness, or one disagreeable painful idea, thought or sensation, to eternity; but every object will excite, or be the occasion of, the most pleasing sensations, and every thought will be attended with extatic delight. All, through which they have passed in this world, the scene of sorrow, pain and sin, will not be forgotten; but their reflection upon it, while it is all in the clearest view, will be the occasion of their greatest enjoyment and happiness. The wicked, in a state of suffering and punishment, will not be out of their sight; but will be seen by all the inhabitants of heaven. “They shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up forever and ever.” But this will give them no pain, or one uneasy thought or sensation; but it will be the occasion of their joy and praise.

Not that the misery of any, in itself considered, and for its own sake, will give them pleasure; but they will have such a constant sense of the justice, propriety, and necessity of their punishment, to answer the best end, for the glory of God, and the general good: That they will, in the full view of this, sing and say, “Thou art righteous, O Lord, which art, and wast, and shall be, because thou hast judged thus; for they are worthy. Even so. Lord God Almighty, true and righteous are thy judgments.” And this will be the occasion of exciting and maintaining, in a higher degree, than otherwise could be, a sense of the happiness of the ; and of the , distinguishing goodness of God in their salvation: and of their indebtedness to divine ; which will raise their gratitude to the highest key: And will keep in constant view, the excellence, worthiness, power and of the Redeemer, This is the representation the scripture gives. The inhabitants of heaven, rejoice and praise God, in full view of the punishment of the wicked. “After these things I heard a great voice of much people in heaven, saying. Hallelujah, salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Hallelujah: And her smoke rose up forever and ever. And the four and twenty elders, and the four beasts, fell down and worshipped God that sat on the throne, saying. Amen; Hallelujah.”

And reason teaches not only why the punishment of the wicked will be the occasion of the greater joy and happiness of the , agreeable to this representation of scripture; but that it must be so, in order to the perfect happiness of the inhabitants of heaven. For if this were not on the whole, all things considered, agreeable to them, it must be matter of uneasiness, and the occasion of constant grief and pain; which would render heaven, in a great measure, an unhappy place. It is impossible that the wicked should be punished unless God were pleased with it: Therefore, so far as the inhabitants of heaven will be like God, and be pleased with that which is pleasing to him, this punishment will be the occasion of joy and happiness to them.

And while they are in the full enjoyment of all this happiness m heaven, they will have the greatest that it shall have no end, but continue forever. Without this, their happiness would not be complete at any time. For whatever happy circumstances they were in at present, and however happy they might be, the thought that they were liable to lose it, and having no that it should never cease, would be a great alloy to their present enjoyment, and be inconsistent with their complete happiness. Therefore, the certainty that they shall exist without end in this state, is a necessary ingredient in their felicity, in order to their having fulness of joy at present, as well as pleasures forevermore.

From the nature of the human mind, and the circumstances in which the will be in heaven, it is reasonable to suppose, that they will increase, and make continual progress, in knowledge, , and happiness, without end; and they will make advances in these with greater celerity, the longer they exist. The greatest and chief objects of knowledge are infinite: This, therefore, is a foundation for progress in knowledge, without end; and however swift the advances be, the subjects to which they attend can never be exhausted. However much they may know, at any supposed time, they will be so far from knowing all that may be known; that the advances in knowledge, which they have then made, will be little, compared with what may take place; and will put them under advantages, to make yet swifter advances in knowledge, for time to come. The mind is capable of enlarging its ideas and knowledge, by attention and exercise, when objects present, and invite to new discoveries; and so far as we can conceive, must enlarge and grow in strength and capacity, in these circumstances; and every degree of increase of knowledge will prepare the mind to make yet greater and more swift advances in knowledge, to which no bounds can be set, so as to put a stop to the progress. And in proportion to the increase of their knowledge, will their love and increase, and consequently their enjoyment and happiness.

The Deity, who is the infinite fountain and source of existence, is almighty, infinitely wise and good, can open new scenes successively, by which the blessed shall know more and more of him, and grow in degrees of and happiness; and however fast they increase, in progress and advances in knowledge, , and happiness, they will forever be infinitely below the Deity, and fall infinitely short of infinity existence, , and felicity. This view may serve, in some measure, to give us an idea of the greatness of the felicity of the and of the advancing grandeur and glory of the eternal kingdom of Christ, which far exceeds the utmost stretch of our thoughts and imagination.

And this is agreeable to the scripture, if it be not expressly or implicitly asserted there. The following words of the Redeemer may be considered as expressing, or at least implying this. “I am come, that they Blight have life, and that they might have it more abundantly.” These words have been understood to express the greater happiness which the shall have by Christ, than that which they could have had by the first Adam, had he not sinned. They may be understood to express more, even the abounding, and endless increase of eternal life. They shall have it multiplied and abounding with increase forever. It is said of the in heaven, “The Lamb, who is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters.” Which may import not only the fulness of happiness, and the care of Christ to supply them constantly; but the progress that shall be made, in new discoveries of divine truth and , and in enjoyment and happiness. They shall be led from one fountain of living water to another, and new ones shall be constantly opening, for their greater refreshment and pleasure.

In heaven they will contemplate and search out the works of God, and marvellous things without number, which to us, in this world, are unsearchable. These great and marvellous works of God, who is wonderful in counsel, and excellent in working, will be then explored and sought out, with the greatest attention and pleasure. They will search into, and see the divine plan, comprehending all things, and all events that have come to pass, formed by infinite wisdom and goodness, and executed by the all pervading energy of omnipotence, they will behold it with pleasing admiration and wonder, as it has been opened in divine ; and be more and more pleased with the depth of the wisdom and know ledge of God. They will learn his manifold wisdom, in planning and conducing all things to the most happy issue, and understand, with pleasing wonder and adoration, more of his judgments and ways, which in this state are unsearchable, and past finding out. They will see more and more of their own entire, absolute, and universal dependence on God for all things, and of all creatures and things; that they are the clay, and he is the Potter, and former of all things; and this will appear to them to be just as they would have it; and the greater sense they have of this, the more pleasure and happiness will they have; while they rejoice, that the Lord God omnipotent reigneth, and will reign forever. For God will then be all in all; “For of him, and through him, and to him, are all things: To whom be glory forever. Amen.”

Secondly. The wicked will go from the judgment unto everlasting punishment. The scripture sets this punishment in an awful and terrifying light; not only as it will be endless, but amazingly great and dreadful in degree. It is represented by their being cast into a lake of fire and brimstone, where they have no rest, but shall be tormented night and day: That is, without any cessation, forever and ever: Where they shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation; and the smoke of their torment ascendeth up forever and ever. If these are to be taken as in some measure metaphorical expressions, yet we must not think that they are designed to represent to our view and imagination the sufferings of the wicked, as greater and more dreadful, than they really will be; for this is not consistent with the dignity and truth of God, to attempt to fright men, by threatening them with a greater evil than he ever will inflict on any; or by representing them as suffering more than the wicked will suffer. Besides, the wicked will be “vessels fitted to destruction;” which implies that their whole capacity shall be devoted to suffering; but they are capable of suffering as great evil as they can conceive or imagine. All the use which God will have for them is to suffer; this is all the end they can answer; therefore, all their faculties, and their whole capacity will be employed, or used for this end; otherwise they would be useless, and answer no end.

As the wicked are to suffer in the body, they will be capable of suffering by means of the body, or of suffering bodily pain, as well as that which is purely mental. The body can, by Omnipotence, be made capable of suffering the greatest imaginable pain, without producing a dissolution, or abating the least degree of life and sensibility. The bodies of the wicked will be raided, and united to their souls, that they may be punished, and suffer misery in body and mind, in union. And God can render a future separation impossible, and so form the body as that it shall continue in full life, and with quick sense, in union with the soul, in the hottest fire that can be imagined, or exist through endless ages. And since the scripture speaks of them as tormented in a like of fire and brimstone, perhaps we have no reason to conclude there will be nothing of this kind; or that the suffering of this kind will not be so great, as to equal this representation. The scripture says, “What if God, willing, (or determining) to show his wrath, and make his power known, endureth with much the vessels of wrath fitted to destruction?” And that they “shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.” One way in which God will show his power in the punishment of the wicked, will be in strengthening and upholding their bodies and souls, in suffering torments, which otherwise would be intolerable; while at the same time, his power is gloriously manifested in the manner in which the punishment is to be inflicted.

The apostle Peter, speaking of the day of judgment, and the destruction of the wicked, says, “The heavens and the earth, which are now, by the same word are kept in store, reserved unto lire, against the day of judgment, and perdition of ungodly men.” By the heavens are generally meant in scripture, the sun, moon, and stars. These, with the earth, are reserved against the day of judgment, and for the destruction of ungodly men, by being all set on fire with this earth: “When the heavens shall pass aw ay with a great noise, and the elements shall melt with heat; and the earth also and the works that are therein, shall be burnt up.” If the heavens, the sun, moon, and fixed stars, with all the planets that accompany them, together with this earth, should be thrown together with a tremendous crash and noise, so as to make one common mass of liquid fire, and the wicked be cast into it at the day of judgment, to remain there forever in this unquenchable fire; it would be agreeable to this description of it by Peter, and other passages of scripture. And perhaps this is the most natural construction of the words now cited. This would be a great and amazing display of omnipotence, and represents the punishment of the wicked, by their bodies, as very dreadful: but not greater than they will deserve, or than God can inflict, and make them strong to bear.

But be this as it may, and in whatever way or degree the wicked will suffer pain by the body, it is not to be doubted, that their mental pain and sufferings will be the chief part of their punishment. Indeed, such a situation and torture of their bodies, as has been now mentioned, is suited to fill their minds with an amazing sense of the awful power, and dreadful anger of God which must occasion inexpressible mental terror, anguish and torture. A great part of the punishment of the wicked, will consist in a sense of the greatness, power and terrible majesty of Jehovah, and his wrath, and displeasure with them, manifested in their proper effects. This will fill their minds with excruciating pain, and horror inexpressible, while the tokens of all these are exhibited in the most dreadful manner to them, in their punishment.

But there are other circumstances and things, which will be dreadful ingredients in the cup of their punishment. Their own disposition and exercises of heart, their selfishness ad pride, and enmity to God, which will rage to a dreadful degree, will be a source of constant misery. These will render the shame and contempt which they shall suffer, most keenly painful, and, in a sense, intolerable. They will never be in any degree to the divine decrees and government, and their dependence on God, and being absolutely in his hands; but all this will be most painful to them; they will be disposed to themselves, and find fault with the law of God, and his treatment of them. Their opposition to all this will be so strong and constant, and their enmity will rage, so that a constant in their judgment and conscience, that God deals justly with them, may not take place; and they will sometimes, if not continually, in the utmost rage, blaspheme the God of heaven. It will be beyond our present conception, painful and tormenting to them, to know that they have not a friend in the universe, and never shall have one who will show them the least kindness, or have any pity on them: That God is against them and will cast evil upon them, and not spare: and all the inhabitants of heaven highly approve of his treatment of them, and praise him for his righteous judgments in punishing them as they see he does. The they will have of the happiness of the , some of whom they despised and hated, when in this world, will excite their envy and malice to a high degree; which are tormenting passions, in proportion to the strength of their exercise.

Their company will add to their misery. They will not find a friend among them; but all will be full of hatred, rage and malice. The sight and presence of the devil and his angels, who have had a great hand in their ruin, and who will continue their ill will, and torment them in all the ways their cunning and malice can invent, will be very dreadful. And whatever intercourse they may have with those of mankind, who are suffering with them, it will give them no relief, but add to their misery. And those who have had the greatest connection with each other in this life, will be most unhappy together; who have injured each other, or been the means of their eternal ruin. And those companions and supposed friends, who have tempted and seduced each other into the practice of vice, and way to ruin, will, by their mutual accusations and curses, be a vexation and torment to each other.

And all their attempts to get relief, which may be many and constant, will be in vain, and only add to their misery. Every thought and idea which passes in their mind will be a painful one. Reflections on what they have passed through in this world, (and they must think and reflect) on the favours and comforts they had, and the advantages they were under to obtain salvation, and the happy opportunities which they abused; and the counsels, warnings, and admonitions which they had, &c. will but increase their misery. And when they look forward, the they will have, that nothing better is to come; but if there be any change, it will be against them; and they must be miserable without end, and without hope! will fill their minds with the insupportable gloom, anguish and horror, of absolute despair; and sink eternally without any possible comfort or support.

This is a short sketch, and some of the outlines of the punishment and sufferings of the wicked. But Oh! How little can be told! How short are all our conceptions and imaginations, of the truth and real greatness of this infinite evil! It will take an eternity to tell! And none but the infinite mind does comprehend it.

It must be observed, however, that though the punishment of every one of these will be endless, and great in degree beyond all present conception, and perhaps will increase without end; yet some will suffer a much greater degree of misery than others; and there will be a great difference between them in this respect, according to their different advantages and capacities while in this world; to the light and they had, according to the number of their sins, and the different degrees of criminality of them, &c. The omniscient, almighty, and just Judge, will be able and disposed to weigh and adjust the crimes and guilt of every one in exact and just balances, and proportion the degree of punishment exactly to the criminality or ill desert of each one, by ordering every circumstance perfectly agreeable to it.—From Christ the judge, “Every one shall receive the things done in his body, according to that he hath done, whether it be good or bad.” Agreeable to this, Christ says, it shall be more tolerable at the day of judgment, for Sodom and Gomorrah, than for those who reject the gospel, preached by him, or his disciples. “And that servant who knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he who knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required.”