Part 77
Yet every saint in heaven has a sanctified nature, which is the root and spring of all these graces, and they would appear in glorious exercise again, if there were any objects, or occasions, or seasons proper to excite them. Therefore the saints above are not defective in any virtue or grace, though they have no actual exercise of several of them in heaven. So God himself would not be in himself less merciful if he appeared in any province of his dominion where there was no creature in misery, and consequently no proper object for mercy. He is a God of infinite compassion and forgiveness still, though he has no immediate new exercises of them in heaven, in a world where no sinners are: for sin and misery are the only proper occasions of forgiveness and mercy. Thus the saints in heaven are perfect in grace and holiness, even though there are no proper objects or occasions, for this holiness or this grace to manifest itself in such peculiar instances as I have been describing in this discourse.
II. How can it be said, that a living christian has any advantage above the dead? Is not heaven better than earth? And upon that account, is not death often represented to us under most pleasing colours in the gospel, as it is an escape from the sins and sorrows of this present state, and as it conveys us into the world of blessed spirits, where there are infinite advantages above any thing to be enjoyed in this life!
Answer.—Though the living saint has some advantages which the dead cannot partake of, yet it is very true, that the honours, the pleasures, the joys, the perfections, and the advantages of heaven, when summed up together, are far more and greater, and are infinitely preferable to those on earth; but they are not at all of the same kind. When we compare the state of grace and the state of glory together, we may boldly say, the state of glory has vastly the preference; and St. Paul himself thought so, Phil. i. 21, 23. _To be dissolved, and to be with Christ, is far better_ than to dwell in this sinful world. He asserts it, that death would be his own gain; yet still he allows there are some advantages of this life, which death would deprive him of; for, says he, _for me to live_ in the flesh, will be for the honour of Christ in his churches; and I shall have this fruit of my life, even the _furtherance of your faith and joy_; verses 22, 25.
When we are encouraging christians to live above the fear of death, we represent to them all the glories and felicities of the future world, which are infinitely superior to all things we can enjoy in this life. But while we continue here on earth, under the difficulties and hardships of the present state, _we have need of patience, that when we have done the will of God, we may receive the promises_; Heb. x. 36. And we have need of all those peculiar advantages to be set before us, which can belong to our stations here on earth, on purpose to support our patience, to bear us up under present burdens, and make us active in present duties: Although it must be still confessed, that all those advantages of this life, joined with our present sins and sorrows, are much inferior to the actual taste and fruition of the joys of heaven, where sin and sorrow are known no more.
This thought very naturally leads me to the improvement and conclusion of my discourse, which I shall wind up briefly in these four practical inferences:
Inference I.—Since there are many virtues and duties which belong only to this present life, “let us lose no opportunity for the practice of them, for the next day, or the next hour, may put it for ever out of our power to practise them.” Eternity is a long duration indeed, but it will never afford us one season for visiting the sick, for feeding the hungry, or for charity and meekness towards those who injure us: Eternity itself will never give us one opportunity for the pious labours of love toward the conversion of sinful acquaintance and relatives. O let us not suffer this precious lamp of life to burn in vain, or weeks, and days, and hours to slide away unemployed and useless. Let us remember, that while we are here, we work for a long hereafter; that we think, and speak, and act with regard to an eternal state, and that in time we live for eternity. Let us call up all our powers to action and diligence, that not a day of our short lives may pass away, but what may turn to our account in the years of eternity. While God is pleased to delay our heaven, let our continuance on earth be filled up with the various exercise of such graces as are suited to our present stations. Let this be a new spring and motive to our zeal, that we are doing such honours to God and our Saviour here on earth, of which none of the saints above are capable, and for which this life is the only season: And let it appear in the day of retribution that the length of our life here on earth, has been a great, and real, and everlasting advantage to us, by preparing us for a higher station after death, and a fairer inheritance in that world which is everlasting.
II. “Though your hopes of heaven be never so well grounded, yet be not too impatient of dwelling longer on the earth: And though your burdens and sorrows may be very great in life, yet be not too hasty and importunate in your desires of death.” Support yourself under all the fatigues, trials and difficulties of the present state, with this consideration, that you are now employed in such service for God, and paying such a tribute of honour to him in your suffering circumstances, as all the saints in heaven cannot do. Some of the children of God in this world have been too impatient of life, and too eager in their importunities for death and the grave. Job and Elijah were great favourites of heaven, but they failed a little in this point: And God, in the course of his providence, afterward made it appear what eminent service he had for them both to do before they left this world. Elijah was designed to reform the whole nation of Israel from idolatry, and Job to be parent of a new large family, and give the world an example of God’s rewarding providence. _If life be yours_, O christians, and be numbered among your possessions, be not too hasty to part with it, nor to throw away that talent which may yet in days to come be employed to the signal honour of thy God and Saviour.
III. “If life be almost spent, and you have done little for God, see that in your last, your dying hours, if possible, you speak and act for his glory. Let not the whole season of life quite pass away, and be turned over like a blank leaf which has none of the praises of God[41] written upon it. A word of warning from a death-bed may make a deep and happy impression on those that hear it, and through divine grace may save a soul; and if so, thou shalt hear of it again with honour and applause in the great day. The thief that was converted upon the cross, spoke a word for Christ in his last moments, and it has been blessed to rescue many from the jaws of despair: That dying creature had done nothing for God in his life; a vicious life, and a wicked creature! But the profession of sincere faith and repentance which he made at his death, hath been richly honoured in the kingdom of grace; and I am persuaded it has helped many a fearful christian on toward the kingdom of glory.”
IV. If so many valuable works are done, and so many graces are exercised on earth, which have no place in heaven, then the lives of the saints are worth praying for. Precious in the eye of God is the life of his saints, and they should be precious in the eye of man too. When an
## active, useful christian, when a pious magistrate, when a zealous and
faithful minister goes down to the dust, alas! how much good ceases from the earth for ever? The world knows not what it loses by such a death.
Let not children be impatient at the length of life which their holy parents enjoy: You know not, children, what benefit ye may reap from their example, their counsel, their earnest prayers, and secret wrestlings with God for your souls: Let us have a care that we do nothing, that may break the spirits of our pious friends, or that may hasten the departure of holy persons from this lower world, whose virtues and graces are of eminent use among us. Let us rather pray earnestly, that God would lengthen out the days of those, who speak and act with a useful zeal for the honour of Christ, and for the welfare of the souls of men. When death once has put a period to their days, all this sort of service is finished for ever; and we ourselves may sustain unknown loss by their speedy departure out of this world.
The Recollection.—“Is not this a strange doctrine which I have heard to-day, that a christian on earth has many privileges which can never belong to the saints in heaven? Is it not strange tidings to hear, that there are many graces to be exercised in this life, which neither saints nor angels can practise in the holy and heavenly world? And yet the evidence is so strong, and the truth is so plain and certain, that I see it, and I must believe it. Remember then, O my soul, thou hast one more motive to diligence in all the duties of life than ever thou hadst before; And thou hast also one more support under all thy sorrows, beyond what thy former days were ever acquainted with. A delightful support it is under sufferings, and a noble motive to duty. Awake, awake all my active powers, let every grace be in exercise, and every talent be employed to bring this revenue of honour to my God and my Saviour in this life, which the saints above cannot give him, and which, at the moment of death, must for ever cease.”
Blessed Spirit, lead me to the practice of the most useful duties, that my service may be of a large extent both to God and man. Now let me study and contrive, wherein I may best promote the interest of Christ and his gospel here on earth. Let me bear the burdens of life with a holy satisfaction: Let me endure the fatigues of labour with a sacred pleasure: Let me resist the temptations, let me sustain the sorrows of life like a good soldier of Christ in the present field of battle. Heaven will have other business for me, and proper work of its own: That is the place of joy and triumph.
“Forgive, O my God, all my slothfulness in duty, and my impatience of suffering. Let this new and glorious motive possess my spirit powerfully, and influence all my future conduct, that when the messenger of death shall tell me, I must be employed in this sort of work no more, I may look back from the borders of eternity, and rejoice that I have been assisted by divine grace, to do so much for God on earth; and when I am called away from the present stage of action, I may be received by my great Master at the gates of heaven, with a _Well done good and faithful servant, come, enter into the joy of thy Lord_. _Amen._”
HYMN FOR SERMON XL. _The Privilege of the Living above the Dead._
Awake my zeal, awake my love, And serve my Saviour here below, In works which all the saints above, Which holy angels cannot do.
My faith and hope may see the Lord, Though veils of darkness lie between: Hope shall rest firm upon his word, And faith rejoice in things unseen.
Awake my charity and feed The hungry soul, and clothe the poor; In heav’n are found no sons of need, There all these duties are no more.
Subdue thy passions, O my soul, Maintain the fight, thy work pursue, Daily thy rising sins controul, And be thy vict’ries ever new.
The land of triumph lies on high, There are no fields of battle there; Lord, I would conquer till I die, And finish all the glorious war.
Let ev’ry flying hour confess I gain thy gospel fresh renown, And when my life and labours cease, May I possess the promis’d crown.
Footnote 41:
It was a custom in former days for merchants in their books of accounts to have “Laus Deo, or Praise to God,” written in the beginning of every leaf, and it stood on the head of the page in large and fair letters, to put them always in mind, that in their human affairs they should carry on a divine design for the glory of God.
SERMON XLI. _Death improved to our Advantage._ 1 COR. iii. 22.—Whether life or death,—all are yours.
The chief thing which the apostle has in his eye in these verses, is to represent the glory and grandeur, the treasures and possessions that every believer is a partaker of, by virtue of his interest in Christ: and to shew, that whatsoever persons or affairs a christian has to do with in the natural, the civil, and the religious life, they shall all turn to his benefit some way or other. All the circumstances that attend him while he continues here in this world, and even his departure out of it too, shall work for his good. Death is numbered among his possessions as well as life. Death may be terrible to flesh and blood, for it is a curse in its original nature and design, and sinners will find and feel the curse of it; but it is transformed into a blessing to the saints by the abounding grace of the gospel.
I confess, it is a christian’s own death, that the holy writer seems chiefly and most particularly to design and intend here: And this I shall most largely insist upon. But since death in all its circumstances and attendants, in all the extent of its dominion, and with all its power, is under the sovereign management of God our heavenly Father; it is constrained to subserve his kind and gracious purposes to his own people, in all its forms and appearances. And I think upon this account, that I shall not transgress the apostle’s great and general design, if I take the dreadful name of DEATH, in its widest and most formidable extent of power, and with relation to all its victories, and shew how, even in this largest sense, it is appointed to subserve the glory of God, and the kingdom of Christ, and by the grace of the new covenant, it is rendered useful and beneficial to every true christian; on this account therefore it may be numbered amongst his possessions. _Death is yours._
With this view I shall endeavour to run through these five general heads following, and improve each of them, in a few particulars, to the benefit of christians, agreeably to the design of my text.—Death is made useful to a saint, when we consider it.
I. As reigning over all mankind in general.—II. As seizing on impenitent and unpardoned sinners.—III. As taking captive the bodies of the saints.—IV. As depriving us of our dear relations and kindred. And,—V. As bringing our own bodies down to the dust.
I confess, I was very unwilling to leave the death of Christ out of this catalogue; for his death is not only the most eminent blessing to every christian, but it is also the price that purchased all other blessings in time, and in eternity. It is the death of Christ that may be called the christian’s richest treasure, for it procures for him all the treasures of grace and glory. It is the fruit of his death, that _all things are ours, whether Paul, or Apollos, or Cephas, or things present, or things to come_. It is his death that gives truth and virtue to the words of my text, and to all the rich and spreading comments upon it, that faith can make here on earth, and that our souls shall taste and enjoy hereafter in heaven.
Yet when I consider, that the death of Christ is more directly expressed in many other scriptures, and does not seem at all to have been the design of St. Paul in this text: and when I survey what a vast and copious subject I must enter into, if I recount the riches of blessing that are derived from this spring, I chuse to refer that subject to another season. I proceed therefore according to the order I have proposed, to treat of the various advantages to be derived from this proposition, _Death is yours_.
_First_, The death of mankind in general shall be made profitable to believers. The death of all the sons and daughters of Adam, shall promote the improvement of the children of God, in knowledge, grace, and holiness; for it instructs them in three most useful lessons.
1. It gives them a most powerful and sensible lecture on the vanity of man. A burying place filled with tombs, is a lively book of human frailty: It repeats the melancholy lesson in every leaf. Each little grave-stone becomes a preacher of vanity to the living, even in the profound silence of the dead. This is the doctrine of every rising hillock, this is the universal theme: And every stately monument there strikes the beholder with the same mortifying truth: though perhaps it swells with many pompous titles and images of honour. And this lesson of vanity stands written there still in fair and indelible characters, though the name of the dead, and all their praises be quite worn out. Dust and ashes, even without an inscription, and without a monument, are silent but powerful teachers.
Alas, what is man in his best estate! A poor and mortal dying creature! When we read the histories of past ages and foreign nations, and find that those whole nations and ages are all dead and mingled with the dust, and even those, who once made a great bustle and figure in this world, are now but an empty name, we cry out, “What vain creatures we are!” When we behold our neighbours and our acquaintance on the right-hand, and on the left, dropping away all around us; when we see one following another daily down to the grave of silence, it is a very natural and just reflection: “Alas, how frail is man!” When we behold the young, the healthy, the fair, and the strong, the rich, and the powerful, together with the poor, the feeble, and the slave, all yielding to the common law of death, and turning into earth and rottenness, we have just occasion to cry out, “What a vain empty thing is human nature, even the best of it: A piece of pretty mouldering clay: These bodies of ours are fine and curious engines but made of the dust, and to dust they return again.”
This is the common state, situation, and view of things in all seasons, and in every generation. But when we fix our thoughts on some special seasons or causes of mortality, when we think of a famine or a pestilence that sweeps away thousands in a few days, that empties the whole streets in a night or two, and lays towns or cities desolate; when we read of wars and battles that overspread the mountain with slaughter, and cover vast plains with human carcases; when we hear of storms at sea that drown many hundreds at once, and perhaps some thousands sink down to death in their floating habitations, then we are more feelingly penetrated with a sense of our vanity, then we sigh and groan aloud and break out into this mournful language? _O Lord! hast thou made all mankind in vain?_ Ps. lxxxix. 49. How awful is thy government! How terrible are thy judgments, thou Almighty Sovereign of life and death! The ancient saints have made such remarks often, and mixed these scenes of mortality with their pious thoughts, and turned them into devotion: They have drawn many serious and pathetic inferences from such meditations on death, and vented their musings of thought in holy language.
(1.) “Shall man compare himself with God? Mortal man _that dwelleth in houses of clay, whose foundation is in the dust, and who is crushed before the moth! Shall he set himself to contend with the eternal God his Maker_;” Job. iv. 17-19. Again:
(2.) “What little reason have we to be proud and boastful! Poor dying mushrooms, who start up for a few hours, but cannot assure ourselves of to-morrow! To-day we swell and look big among men, to-morrow we are a feast for worms. _Our days are as a hand’s breadth; verily every man at his best estate is altogether vanity_;” Ps. xxxix. 5. Again:
(3.) “How vain and fruitless a thing is it to _put our trust in princes, or in the son of man in whom there is no help_? _His breath goeth forth, he returneth to his earth, in that very day, his thoughts perish_; Ps. cxlvi. 3, 4. Man is too weak a thing to encourage or support our confidence.” And:
(4.) “What a necessary duty is it then to fix our constant dependance upon God, even in all the common affairs of life! _Let us not say therefore, that to-day or to-morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain; whereas ye know not what will be on the morrow? For what is your life?_ _It is even a vapour, that appeareth for a little time, and then vanisheth away; for that ye ought to say, if the Lord will, we shall live to do this or that_; James iv. 13-15. And it is the same inference that holy David makes more than once upon a survey of the mortality of man, in the Psalms just before cited, _Lord, what wait I for? My hope is in thee_; Ps. xxxix. 11. _Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, who keepeth truth for ever_; Ps. xlvi. 5, 6. The Lord is an everlasting friend, he lives when creatures die, and fulfils his word of truth, when the words of princes perish with their breath.”
2. The death of mankind in general shews us the dreadful evil and desert of sin. It discovers to us the awful holiness and terrible Majesty of God; and it teaches us what a sublime value he puts upon his own law, and how fearfully he avenges the violation of it. I join these three things together, because they stand so nearly connected in the divine economy.