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FINAL STATE OF MAN
THE Ministers of the Gospel are “stewards of the mysteries of God,” whose office it is “rightly to divide the word of truth,” and to “give every one his portion in due season.” They are to “take forth the precious from the vile, and to be as God’s mouth to all,” declaring their true character, and their proper doom. Their commission is sealed in the words before us, and the very message they are to deliver as God’s ambassadors, is recorded for their direction to the end of time. In complying with the duty here enjoined, we shall,
I. Describe the characters that are to be addressed—
There are but two classes of men in the world; “the righteous” and “the wicked.”
[However diversified men’s states may be in some particulars, they all must be ranked under the one or the other of these heads. In distinguishing them, therefore, we must include in the first class, not merely the more eminent saints, but the least and meanest of God’s people; seeing that there are in God’s household “babes, and young men, as well as fathers [Note: 1Jn_2:13.].” And in the second class we must comprehend all those persons, who, however admired by an undiscerning world, are reputed wicked in the sight of God.
I may say then, they are “righteous” who have been renewed in the spirit of their mind, and are following after universal holiness; and they, on the other hand, are “wicked,” who are still in a carnal unregenerate state, and render only a formal and partial obedience to the divine law.
But that I may put this in the clearest possible light, I will say, They are “righteous,” who make religion the great business of life, and prosecute it upon the principles of the Gospel; and all others without exception must be numbered amongst “the wicked.” Of course, I must not be understood to say that worldly business is to be neglected. On the contrary, it must be attended to with all diligence: but it must be followed in subserviency to the concerns of the soul. It must occupy, not the first, but the second place in our esteem. The heart must be God’s, and God’s alone [Note: Pro_23:26.].
Now to these distinct classes does God send a separate message; and therefore it is of great importance that we should ascertain to which we belong. Let us then, before we proceed to the consideration of God’s message, inquire seriously to which of these classes we belong?
Can we truly appeal to God, that, in the estimation of our minds and in the habit of our lives, the salvation of our soul is regarded as the one thing needful? If our conscience bear witness to the truth of this, then I must proceed yet further to ask, whether we prosecute the concerns of the soul upon the principles of the Gospel? The Pharisees of old engaged with great ardour in religious duties: but they were not “righteous” in God’s sight, because they sought by their religious observances to establish a righteousness of their own instead of submitting to the righteousness which God had provided for them [Note: Rom_9:31-32; Rom_10:2-4.]. So it is with the Papists, who observe with great strictness many religious rites, in the hope of recommending themselves thereby to the Divine favour. But the religion of the Gospel is altogether different from this. It requires us to seek for acceptance solely through our Lord Jesus Christ, and to cleave unto him as “all our salvation, and all our desire.” Say, then, Brethren, whether as before God this is your experience from day to day? Say whether ye are washing daily in the fountain of his blood, and clothing yourselves with his unspotted righteousness, and, from a sense of his redeeming love, endeavouring in all things to fulfil his holy will? — — —]
This, if carefully inquired into, will give a clear line of demarcation for us all: and we entreat all to arrange themselves, as it were, before God in that particular class to which conscience tells them they belong; and to attend with solemn awe, while we,
II. Deliver God’s message to each of them—
God commands his ministers to “warn the wicked [Note: Eze_33:7.],” but to “comfort his people [Note: Isa_40:1.].” In obedience to him we will address,
1. The righteous—
[That I may not “break any bruised reed,” or “make sad the heart” of any one that is truly upright, let me say, that in the first stages of the Christian course we must judge rather by our desires than by our actual attainments: not because our attainments should be less the objects of scrutiny than our desires, but because in reference to our desires we have a complete consciousness; whilst the defectiveness of our attainments makes us doubtful of our real integrity.
Taking this into consideration, I am aware that some, on account of the smallness of their attainments, may be saying, “I fear it will go ill with me at last.” But God says, “It shall be well with you:” and, in despite of all your fears (if only you press forward in the ways of righteousness) it shall be well with you, in life, in death, and to all eternity. We cannot promise you affluence, or exemption from pain and trouble; but we can promise, in the name of God, that your trials, whatever they be, shall work for good [Note: Rom_8:28.]; that your latter end shall be peace [Note: Psa_37:7.]; and that you shall have a crown of righteousness and glory at the instant of your departure from the body [Note: 2Ti_4:8.].
These are the things which you labour to attain: and you shall surely “eat the fruit of your doings.” Dismiss then your unbelieving fears: for this is the word of your faithful God, whom neither the subtlety of Satan can deceive, nor his power be able to withstand.]
2. The wicked—
[Glad should we be, if we could say, It shall be well with you. But if we should dare to deliver such a message, the falsehood of it must immediately appear [Note: Put it into language, and how horrible will it sound.] — — — Against you, God sends us to denounce woe: “Woe to the wicked! it shall be ill with him.” You, under the influence of presumption, may be saying, “I hope, notwithstanding what is spoken in the Bible, that it will fare well with me at last.” But, if there be any truth in God, it must be ill with you. Even in the midst of all your boasted enjoyments we defy you to say, that you have any solid peace [Note: Isa_57:20-21.]: — — — and in your dying hour, if you are not insensible as beasts, you will be full of regret and terror [Note: Ecc_5:17.] — — — and, after death, you will lie down in everlasting burnings [Note: Rev_21:8.] — — —
Nor is this unjust, since you reap only what you sowed — — — You chose the world as your portion; and you have nothing beyond it: you “would have none of God [Note: Psa_81:11.];” and you have none of him: you said to him, “Depart [Note: Job_21:14; Job_22:17.];” and he says to you, “Depart [Note: Mat_25:41.].” In your banishment from God and heaven, “the reward of your own hands is given to you.”
Painful it is to deliver such a message; but we must deliver it at the peril of our souls [Note: Eze_33:8.]: and whether it be credited by you, or not, it shall be confirmed and ratified in heaven [Note: Mat_18:18.].]
We cannot conclude without recommending to your notice,
1. The equity of the future judgment—
[The decision of the Judge will be grounded entirely on our works. No man that was righteous in this world, shall perish; nor shall any man that persisted in his wickedness, be saved. The reward indeed that will be given to the righteous, will be the gift of grace for Christ’s sake: whereas that which will be given to the wicked, will be the just wages of their iniquity [Note: Rom_6:23.]. Still however, the quality of every person’s works will determine his state; and the happiness or misery of each will be proportioned to his improvement or abuse of the talents committed to him. You all know, if you see one man industrious, sober, frugal, and another idle, dissipated, extravagant, what must in process of time be the difference between them. Each of them is laying up for himself a treasure which in due season he must reap: nor are you at all surprised when you see the one enjoying the fruits of his industry, and the other reaping the bitter fruits of his folly. Such will assuredly be the issue of our conduct in reference to religion. Let every person therefore remember, that he is daily and hourly treasuring up for himself that which shall be delivered to him again at the day of judgment [Note: Gal_6:7-8.]: and that, if he perish for ever, he will have none to blame for it but himself.]
2. The importance of preparing for our great account—
[If the declarations in the text proceeded from man, they might well be disregarded. But they are the words of God; and are as truly spoken to us by him, as if they were now uttered by an audible voice from heaven. Should we not then take warning? Should not the wicked inquire how they may become righteous; and the righteous increase their diligence to hold on in God’s holy ways? Would to God this effect might now be produced! how gladly should we set Christ before you as an all-sufficient Saviour! and how joyfully should we proclaim the promises of God, both to sincere penitents [Note: Isa_55:7.], and to humble believers [Note: Job_17:9.]! Let all stir themselves up without delay, and prepare in earnest to meet their God.]
3. The use and benefit of divine ordinances—
[In the world, we may pass days and years, and never once hear the sentiment, That “it shall go ill with the wicked.” On the contrary, we shall hear ten thousand assertions that encourage a directly opposite opinion. And, if a friendly monitor attempt to undeceive us, he is accounted rude, harsh, fanatical. But in the house of God we may venture to speak with plainness, and to declare the determinations of heaven. God sends us for this very purpose, that we may draw aside the veil of futurity, and open to your view the things that shall be hereafter. We are to shew you “the righteous shining forth as the sun in the kingdom of their Father,” and the wicked “lifting up their eyes with unavailing wishes in the torments of hell.” Let the ordinances then be reverenced with humble gratitude, and improved with unwearied assiduity [Note: If this were the subject of an Assize Sermon, this third remark might be to this effect; The use and benefit of human judicatories; which are intended to distribute justice, as far as possible, in this world, as God himself will distribute it in the world to come.].]