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Of the Last and General Judgment

With respect to the last and general judgment, the things to be considered are,

1. The proof of a general judgment: and it may be observed, that there will be a judgment of men in a future state; which is twofold.

1a. A particular one; and which passes upon particular persons immediately after death; and to which it is generally thought the apostle has respect in #Heb 9:27. "But after this", that is, death, "the judgment"; though if the words are to be connected with what follows, they may respect the judgment that will be at the second coming of Christ. However, it seems probable enough, if not certain, that whereas at death the body returns to the earth, and the spirit, or soul, to God who gave it, #Ec 12:7 that then it passes under a judgment, and is condemned either to happiness or woe.

1b. A general one, after the resurrection of the dead at the last day; and this is the judgment that proof is to be given of; and which may be given,

1b1. First, from reason: and it may be observed,

1b1a. That the heathens, destitute of divine revelation, and who have had only the light of nature to guide them, have entertained notions of a future judgment; or, however, when suggested to them, have readily assented to it, and embraced it. When the apostle Paul preached to the wise philosophers at Athens, upon his discoursing about the resurrection, some mocked, and others more serious, said, they would hear him again of that matter, not being satisfied with what he had said concerning it: but though he had most plainly and fully expressed the doctrine of God’s judging the world in righteousness, they did not in the least contradict that, nor make any objection to it. The heathen writers sometimes speak of righteous judges in the infernal regions; as Aeacus, Rhadamanthus, and Minos who judge the souls of the departed brought before them {1}. Sometimes they represent them as sitting in a meadow, where more ways than one meet, two of which lead, the one to tartarus, or hell, and the other to the island of the blessed {2}, or the Elysian fields; which, though but fables, have some truth couched in them. So it is storied of Er. Pamphilius, what he related after he was restored to life, having been twelve days dead; that he saw two chasms above, and two below, answering one another, between which the judges sat and judged men; and when they had judged them, the righteous on the right hand they ordered to go upwards to heaven, and the wicked on the left hand to go downward {3}: which is somewhat similar to the account in #Mt 25:1-46 and it may be, that some of those things said by them, are only some broken remains of a tradition received from their ancestors; or what some got by travelling into the eastern countries, from the Jews, and their writings: and pretty remarkable is that expression of Plato {4};

“We ought always to believe the ancient and sacred words which declare unto us, that the soul is immortal, and has its judges, and will undergo very great judgments, or punishments, when anyone is separated from the body.”

1b1b. That there is a judgment to come, appears from the accusations of a natural conscience for sin, and from the fears and terrors men are possessed of, and cannot free themselves from; as witness the consternation and dread Belshazzar was thrown into on sight of the handwriting upon the wall; which could not arise from the fear of any temporal evil coming upon him from men, but from a guilty conscience, and the apprehension he had of being called to an account by the divine being, for his impiety and wickedness; so Felix trembled when he heard the apostle Paul discourse of judgment to come: for the doctrine met with the light and conviction of his own conscience, which caused distress and terror.

1b1c. The truth of a future judgment, may be argued from the justice of God, which requires it; for it is easy to observe, that the justice of God is not clearly displayed in the dispensation of things in the present state. Good men are afflicted, and evil men prosper; which has been a stumbling of saints, and an hardening of sinners: it seems reasonable to believe, that there will be a future state, when justice will take place, and the tables will be turned; and such who have had their evil things now, will have their good things; and such who have had their good things here, will have their evil ones hereafter; for it is a "righteous thing", with God, to render tribulation to them that trouble his people, and to reward his saints according to his gracious promises.

1b1d. This may be concluded from the relation men stand in to God, as creatures to a Creator. As God is their Creator, he has a right to give them a law; which he has, either written or unwritten; for the breach of which they are accountable to him: so that whether they have sinned without the written law, or in it, they will be judged accordingly; for everyone must give an account of himself to God.

1b1e. This may be reasoned from the judgments of God in this present life; and especially from the chastisements of good men, sometimes called a judging them, #1Co 11:32 from whence an argument may be framed in the words of the apostle; "If judgment begin at the house of God", &c. #1Pe 4:17 if the one are judged, most certainly the other will be.

1b1f. The desires of the saints after it, implanted in their hearts by the Spirit of God, furnish out an argument in favour of it; for however dreadful the thought of it is to Christless sinners, saints can look upon it, and for it, with pleasure; it is now their privilege, that they can "come to God the judge of all", in the righteousness of Christ; as he is, through that, the justifier of him that believes in Jesus; and they know that the Lord, the righteous Judge, when he comes, will be their advocate and friend, and give them the crown of righteousness laid up for them; and therefore, in the view of this, most earnestly desire his coming to judgment; and importunately pray, saying, "Come, Lord Jesus, come quickly!" Now such desires are not implanted in vain.

1b2. Secondly, the truth of this doctrine will more fully appear from divine revelation. In #Ge 4:8 in the Hebrew text, after these words, "And Cain talketh with Abel his brother"; there is a mark for a pause, as if something was wanting, and to be supplied; and which some ancient versions have supplied thus, "Let us go into the field"; but the Chaldee paraphrases add more, and give us an account of the conversation that passed between them in the field; how that Cain said to his brother,

“There is no judgment, and there is no Judge, nor another world, &c.”

but Abel said,

“There is a judgment, and there is a Judge, and another world, &c.”

upon which, Cain rose up and slew him. Now though this is
not to be depended on, nor do I lay any stress upon it; and
only observe it, to show the sense of the ancient synagogue
concerning this article; we have a more sure word of
prophecy to take heed unto, for our direction in this
matter; and where this doctrine clearly appears; as,

1b2a. In the prophecy of Enoch, the seventh from Adam, recorded in #Jude 1:14,15 which, as it is to be understood of the second coming of Christ, since it will be with all his saints; so of his coming to judgment, which will be general; for he will then "execute judgment upon all"; and will judge men, both for their ungodly deeds, and for their hard speeches.

1b2b. The character Abraham gives of Jehovah, as the "Judge of all the earth, who will do right", #Ge 18:25 shows that there is a Judge, and that there will be a righteous judgment; and which is committed to the Son of God, who at this time appeared to Abraham in an human form, and was known by him.

1b2c. It may be concluded from the faith of Job, in his living Redeemer, who believed he would stand on the earth in the latter day, and raise the dead, and himself among the rest; and would have his friends know, that there was a judgment, which would then take place, #Job 19:25,26,29.

1b2d. Also from the declaration of Moses, in his song, "The Lord shall judge his people", #De 32:36 vindicate their cause, render tribulation to them who have troubled them, judge their persons, and introduce them into his glory.

1b2e. Likewise from the song of Hannah; "The Lord shall judge the ends of the earth", #1Sa 2:10 even all the inhabitants of it, who have lived in the uttermost parts of it; and that by the Messiah, as is suggested; since it is added, "He shall give strength to his king, and exalt the horn of his anointed!"

1b2f. From some passages in the Psalms; in which God calls to the heavens and earth to be witnesses of his judging his people; which will be, when he comes with a fire devouring before him, and he himself will be judge; when he will come to judge the world with righteousness, and the people with equity, #Ps 50:3,4,6 96:13 98:9.

1b2g. From others in the book of Ecclesiastes, where it is said, God will "judge the righteous and the wicked"; and that though young men may indulge themselves in youthful follies and vanities, yet for those things they should be "brought to judgment"; and into which "every work" shall be brought, whether "good or evil", #Ec 3:17 9:11 12:14.

1b2h. From various sayings of Christ, recorded by the evangelist; as that whosoever should kill, would be "in danger of judgment"; and he also that was angry with his brother without a cause; and when he exhorts men "not to judge", lest they "be judged"; and upbraids some cities where his mighty works were done, and they repented not; telling them, it would be more tolerable for Tyre and Sidon, Sodom and Gomorrah, "in the day of judgment", than for them; and when he declares that every idle word must be given an account of in "the day of judgment"; and affirms, that the men of Nineveh, and the queen of the South, will rise up "in judgment" against the wicked generation of the Jews, #Mt 5:21,22 7:1 11:22,24 12:36,41,42.

1b2i. From the sermons and epistles of the apostles, particularly the apostles Peter and Paul; the apostle Peter in #Ac 10:42 #1Pe 4:9 2Pe 2:9 the apostle Paul in #Ac 17:31 24:25 #Ro 2:3,5,12,16 14:10 2Co 5:10 2Ti 4:1,8.

1b2j. From #Heb 6:2 where eternal "judgment" is mentioned as an article of a creed; either of a Christian creed, as is commonly thought; or of a Jewish creed, to which I most incline {5}; but understood either way, it is a proof of its being an article of faith to be embraced and professed.

To all which may be added, the partial descriptions of
the judgment, which are separately given, and which, when
laid together, give a complete view of the whole, and show
the judgment to be general. Thus for instance, the calling
to account, the examination, trial, and judgment of persons
in public work; ministers of the word are apart made mention
of in the parable of the talents; who, when reckoned with by
the Lord at his coming, he that had received five talents,
and had gained five more, and he that had received two, and
bad gained other two, are commended as good and faithful
servants, and rewarded with a rule over many things; in a
similar parable it is, with a rule over cities, in proportion
to their gain: but he that received one talent, and made no
use of it, is condemned as an unprofitable servant,
#Mt 25:14-30 Lu 19:15-26. The description of the judgment in
#Mt 25:31-46. I take it, that it only refers to members of
churches, professors of religion, good and bad; for this
account is only an explanation of the two preceding parables;
what is there delivered by way of parable, is here declared
without one; which, in other places, is sometimes done by
Christ: the first of the parables only concerns the wise and
foolish virgins, professors of both characters, in the
kingdom of heaven, or gospel church state; and the other only
respects persons in a public character, in the same church
state, whether good or bad; and this account is of such who
have belonged to the same flock, and have been folded together
in the same church state; only one were goats and the other
sheep, but not known what they were; but now at the judgment
it will be known, when the Lord shall judge between cattle
and cattle, the sheep and the goats, and divide them from one
another. Besides, what the wicked are upbraided with, show
that they were such who had dwelt among Christians, and had
been associates with them, and saw them in distress, and did
not relieve them; but this cannot be said of multitudes who
never heard of Christ, nor ever saw any of his people in
distressed circumstances, and showed them no pity; and
moreover, the sentence pronounced upon them, is the same
which elsewhere it is said will be pronounced on such that
have bore the Christian name, yet bad men, either preachers
of the word, or members of churches, #Mt 7:22,23 Lu 13:26,27.
I am aware what will be objected to all this, that it is
said, that "all nations" shall be gathered before the Judge:
but then it should be observed, that the word "all" is
frequently to be restrained, and taken in a limited sense,
according to the subject treated of; as it must be here: for
if what has been said is sufficient to prove, that only
professors of religion are spoken of, then the sense must be,
that professors in all nations of the world shall be summoned,
and brought before the Judge. Likewise the text in #Re 20:12
seems only to respect the wicked; the dead said to stand
before God, are the wicked dead, the rest of the dead, who
lived not till the thousand years were ended, #Re 12:5 and
are the same, who, being raised, shall encompass the camp of
the saints, the beloved city; but being defeated in their
enterprise, shall be brought, and stated as criminals before
God, the Judge of all, and be judged out of the books opened,
according to their works: and what may further strengthen
this sense, no other use, as appears, is made of the book of
life; only that those whose names were not found in it, were
cast into the lake of fire, which must be the wicked. However,
putting all these descriptions together, they are a full
proof of the general judgment, both of good and had men, of
men under every character and class, and of every age.

2. The next enquiry is, who the person is that shall be the Judge, preside in judgment, and carry on the judicial process to the end? God is, and will be Judge, and he only; hence we read of God the Judge of all, #Heb 12:23 and of the judgment of God; and of the righteous judgment of God, #Ro 2:3,5 and John saw in a vision, the dead, small and great, stand before God, #Re 20:12 but not God the Father; "for the Father judgeth no man", #Joh 5:22 that is, no man separate and apart from his Son; nor in a visible form, for he never assumed any: but then he will judge the world by his Son, as he is expressly said to do, #Ac 17:31 Ro 2:16 so that he is not excluded from a concern in the judgment; nor the Holy Spirit. The triune God will be the Judge, as to original authority, power, and right of judgment; but according to the economy settled between the three divine Persons among themselves, the work is assigned unto the Son, and is appropriate to him: hence we read of appearing and standing before the judgment seat of Christ, and of the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and kingdom, #Ro 14:1 2Co 5:10 2Ti 4:1 this work belongs to him as Mediator, and is a part of his office as such; it is what is "committed" to him by the Father, and which he has an "authority" from him to "execute", #Joh 5:22,27 it is what he was "appointed" to in the council and covenant of God, #Ac 10:42 it is a branch of his kingly office, and therefore in the administration of it he is spoken of as a King; "then shall the King say to them on his right hand, Come ye blessed", &c. and when they shall say, Lord, when saw we thee so and so; "the King shall answer and say", &c. #Mt 25:34,40. Yea, Christ, by his death and resurrection, has obtained a right of dominion over all, as to be the Judge of them; "for to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and living", #Ro 14:9 that is, so as to judge both quick and dead, as the following verses show. And accordingly, upon his resurrection from the dead, all power in heaven and earth were given to him as Mediator; and upon his ascension to heaven, he was made, or declared, Lord and Christ; and at his second coming, he will come as the Lord, the righteous Judge, with an acquired, as well as an allowed right to judge the world; and this office he will execute as God man, in both his natures, human and divine; which are both necessary to the execution of it.

2a. It is highly proper that the Judge of all the earth should be God. The work requires divine omniscience, infinite wisdom, almighty power, and strict justice and faithfulness; all which are to be found in Christ the Son of God. "Omniscience" is necessary to this work, which is proper to God; for all the works, words, and thoughts of men, must be known by him, in order to judge them; to know all the works, words, and thoughts, of only one man, for the space of sixty, seventy, or eighty years, is more than any mere creature can know; but what is even this knowledge to that of all the individuals throughout a kingdom and nation? and what is that to the knowledge of all the works, words, and thoughts, of the millions of individuals in all kingdoms and nations? and of those in every age of the world, from the beginning of the world to the end of it? Such knowledge is too wonderful for us to conceive of; yet this is in Christ, as God; who knows all persons and things, before whom every creature, and all things, are manifest, naked, and open; even before him with whom we have to do; or to whom we must give an account, as the words may be rendered. He is a discerner of the thoughts and intents of the heart and needs not to be told any thing of man, for he knows all that is in him and done by him. Wisdom and sagacity are necessary to a judge. Solomon, by his judgment between the two harlots, became very famous and respectable among his people; but a greater than Solomon is here: one who is the all wise God, the wisdom of God, in whom are hid all the treasures of wisdom and knowledge, and on whom the Spirit of knowledge and wisdom rests; a Judge whose head, and whose hairs, are white as wool, as white as snow, his great gravity and wisdom; who is able, as it is necessary he should be, to distinguish between man and man; between that which has only the appearance of a good action, and that which is really such. "Almighty power" is likewise requisite in the Judge of the world, to do what must and will be done by him; as to raise the dead, summon all before him, and not only pronounce the decisive sentences on them, but carry them into execution; for which purpose he is said to come "with power", as well as with great glory: and such an one is Christ, who is the mighty God, styled most mighty, yea, the Almighty. Strict "justice" and "faithfulness" are qualifications in a temporal judge, who is to execute true judgment; is not to be bribed, nor to respect persons; nor to pass sentence in a cause through favour and affection; and such a Judge, and one infinitely more so, is necessary to judge the world in righteousness and the people with equity; and such an one is Jesus Christ the righteous; and who will appear to be the Lord the righteous Judge, and his judgment to be just and true; for he will not judge according to the sight of his eyes, and the hearing of his ears; but with righteousness shall he judge, and reprove with equity; righteousness will be the girdle of his loins, and faithfulness the girdle of his reins, #Isa 11:3-5.

2b. That Christ should appear in human nature, when he comes to judge the world, is highly necessary; for God has appointed to judge the world by "that Man" whom he has ordained; so that Christ, as man, mast be concerned in the judgment of the world; yea, the Father has given him authority to execute it, "because he is the Son of man", #Ac 17:31 Joh 5:27 because he has assumed human nature, and so can appear visibly in it, as it is proper a judge should be visible. The sight of a judge is very striking; it commands awe and reverence in all; it fills the criminal with terror, and the just man with pleasure: so Christ, the Judge, will come in such a visible manner, that every eye shall see him; he will appear to the joy of some, and to the shame and confusion of others. A judge usually appears, and it is proper he should, in some external pomp and splendour, in his habit, in his retinue, and attendants; and as placed on a seat, or throne, a bench of justice, with a court set around him: Christ, the Judge of all, will come in great splendour and glory, in the glory of his human nature visible, the rays of his divine nature beaming through it; attended by his mighty angels, and with a shout, the voice of the archangel, and the trump of God; a glorious great white throne will be prepared for him, on which he will be visibly placed, and thousands, and ten thousands standing about him, and ministering unto him; it is proper he should appear in human nature, to deliver out, with an articulate voice to be heard, the sentences, both the one and the other; "Come ye blessed", and "Go ye cursed!" Moreover, since he, as man, was arraigned at the bar of man, and stood before a judge, and was unjustly condemned by him, and dealt with injuriously by men; it seems highly proper, that when he comes as a Judge he should come as man, and the tables be turned; and he that was his judge stand before him, and see the very man he used so ill, and receive his sentence from him; as well as all such who have spoken against him, his person, doctrines, and ordinances, and maltreated his people; and who will be obliged to confess, "that he is Lord, to the glory of God the Father", #Php 2:11.

As for the concern of others in the judgment, angels or men, nothing is to be admitted, that derogates from the glory of the office of Christ, as Judge of the world. Angels will be no otherwise concerned, than as they will be attendants on him at his coming; be employed by him in gathering and bringing to him the elect, raised from the dead, in the several parts of the world, at the first resurrection; and in the binding up of the tares, the wicked, and casting them into hell, after the second resurrection, and final judgment: approvers of the righteous judgment no doubt they will be; but as assisting and advising in it, as there will be no need of it, there is no reason to believe it: how far they may be evidences and witnesses in some cases, I will not say; since they are frequently in religious assemblies, and have been employed in many things in this lower world, and must be privy to many things done in it. As for the saints, there seems to be more that is said of them; as that thrones will be set for them, and judgment be given to them; the apostles are said to sit on twelve thrones, in the kingdom of Christ, and to judge men; and the apostle Paul says, that the saints shall judge the world; yea, judge angels, #Re 20:4 Lu 22:36 1Co 6:2,3 not that the saints will be co-judges with Christ, and assistants to him in judgment; whatever may be said for them, as sitters, by, and approvers of it, as no doubt they will be; and besides this, it is generally allowed, that they, as members of Christ, and as considered in him, their head, will judge the world; and also that their holy lives and conversation will rise up in judgment against their wicked neighbours and condemn them; as that of righteous Lot will rise up against the inhabitants of Sodom.

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