painful providences, gives glory to God here on earth, such as the
saints in heaven cannot give him. We are taught indeed to say, _Lord,
thy will be done on earth, as it is in heaven_: But it is the preceptive
will of God, or the will of his commands, which is here signified, not
his providential will, whereby he punishes; for there is no affliction
in heaven, and therefore there is no such sort of submission, no
exercise of patience there: They obey the will of his commands in
perfection there, and God himself has no will that they should suffer,
or endure sorrow.
Shew then, O believers, your submission to the will of God, here, as
dear and obedient children, when your heavenly Father sees it needful to
chasten you; Heb. xii. 6-11. _If ye endure chastening, God dealeth with
you as with sons; for what son is he whom the Father chasteneth not?
Give him reverence therefore when he corrects you, and be ye in
subjection to the Father of spirits and live._ It is only children under
age that their earthly fathers scourge and chastise; such are christians
in this world, the sons of God in their infant state: but when the
children are grown up to manly age, they have no more chastisement; such
are the saints in heaven, who are _grown to the fulness of the measure
of that stature_ which God designs for them in Christ. This life
therefore is the only time when you can honour the sovereignty and the
wisdom of God your Father, when he sees fit to take his rod in hand, and
to instruct you in righteousness.
X. A sacred compassion for perishing sinners, and longing desire and
labour for the conversion of souls, is a business that belongs to this
life only. When we are past the line of time, and entered into eternity,
we can add no new subjects to the kingdom of our Lord: This is a service
that can be performed no where but in the present state: It is the
living, and they alone that have this work intrusted with them. When the
lips are closed in the grave they cannot speak for God, nor exhort
sinners to be saved.
Let ministers call up all their powers then to the blessed work of the
gospel. Let them stir up all their gifts, and employ them all for the
welfare of immortal souls. What is the furniture of human learning? What
are their talents of oratory, their flowing language, and their art of
persuasion? What is their vivacity of spirit, their sweetness of voice,
their penetrating force of elocution? What are all these but weapons of
warfare to fight against the kingdom of Satan among men, and instruments
to build up the church of God on earth? What are they all but
consecrated gifts to win souls to Christ out of the kingdom of this
world? They are given only for service in the present life. Let us use
them then with our utmost skill for these holy purposes: For, _Whether
there be tongues they shall cease: Whether there be knowledge_ and human
learning, _that shall vanish away?_ 1 Cor. xiii. 8, 9. These poor
imperfect talents are not made for heaven. Let our zeal therefore employ
them to the utmost on earth.
O let us be _instant in season and out of season_, and proclaim the
terrors of the law to awaken the stupid and impenitent, to make them fly
from the wrath to come. Let us publish the glad tidings of the gospel,
and by all the methods of compassion and tenderness, let us beseech and
intreat sinners to be reconciled to God. Let us set the unsearchable
riches of Christ before them, the all sufficiency of his righteousness,
and the power of his grace; and study and contrive how we may address
their consciences in the most successful manner, till we have won their
hearts over to Christ and salvation.
And let this not only be the labour of the sanctuary, and the work of
our public offices in the church, but let the houses where we dwell, and
the families where we visit, be witnesses for us in the great day, that
we have instructed and warned the souls of men, that we have carried on
the business of the pulpit in the parlour, and have spread the savour of
the knowledge of Christ through all our conversation.
Let parents that are solicitous for the eternal welfare of their
offspring, and love their sons and daughters as their own souls, let
them seize the present opportunity for this sort of work. Let them make
use of all the language of gentle authority, and of constraining love,
to win the hearts of their children to God, to persuade them to accept
of the grace of Christ, and snatch them as brands out of the burning.
Let friends and dearest relatives, let masters and rulers of families,
lay hold on every just occasion to speak of the things of God to those
that are near them.—Life is the only time to express our zeal for God,
and love to souls, in such a manner as this. When we pray, _Thy kingdom
come_, we should awaken our endeavours to gain some new subjects to
Christ.
Come, let us all engage our own consciences in this sacred and
compassionate work, while we consider, that _to-day is the accepted
time, now is the hour of salvation_. God may put an end to our own
lives, or the lives of our friends to-morrow, and either their death or
ours will prevent this sort of work for ever. Then we can speak no more,
or they can hear us no more: They will be for ever out of the reach of
our compassionate desires to save them. We may send our bitter sighs,
and our fruitless groans, after them, when they are gone down to
darkness without hope; and we may feel the inward anguish of a sharp and
painful repentance, while, through our neglect, and their own folly and
wickedness, they are cursing the day of their birth and crying out, in
full despair, under the torture of divine vengeance.
XI. Another grace which can be exercised only in this life, is holy
zeal, and boldness in the profession of christianity, with courage in
suffering for Christ. These are virtues that belong only to our mortal
state; these are made necessary to the saints, by the opposition that is
raised against true religion by the men of this world. Here in this
world, _they that will live godly in Christ Jesus, must suffer
persecution_; 2 Tim. iii. 12. Our Saviour himself, in the first
publication of his own gospel, _endured the contradiction of sinners
against himself_; he sealed his doctrine with his own blood, and has
given his followers a glorious example of a suffering zeal and holy
fortitude. Imitate him who _endured the cross, and despised the shame_;
Heb. xii. 2, 3.
This sort of virtues doth not belong to the heavenly state; for there is
no opposition made to truth and holiness: There are no such trials of
our zeal and courage in heaven; courage to speak boldly for Christ, and
zeal to give him public glory, by maintaining his gospel in the face of
terror and death; for there are no infidels, no sinners, no enemies in
all the heavenly regions. There are no threatening tyrants, no
persecuting powers, no penal laws in the upper world: No prisons, no
fires, no gibbets nor axes there for the followers of the Lamb; no cruel
mockings nor so much as a reproachful word: but the greater our zeal is
for the service of God and our Saviour in the heavenly state, the
greater shall be our honour and applause among the inhabitants of that
country.
Endure then for a season, ye disciples of Christ, grow bold in the
profession of his name, and exult with holy _joy, that you are counted
worthy to suffer shame for his sake_; Acts v. 41. It is here on earth
only, that it is in your power to shew, how much you love your Saviour
more than your life, and that your love to your Lord is stronger than
death with all its terrors. Upon this account shall I exhort you to
practise what the apostle James expresses; James i. 2. _Count it all
joy, my brethren, when ye fall into divers temptations; for the proof or
trial of your faith shall appear honourable and glorious when Christ
comes_; 1 Pet. i. 7. It was a frequent and sacred ambition among the
primitive christians to contend for the crown of martyrdom. This world
is the only stage for such bloody conflicts, and this life is the only
season wherein we can obtain the addition of this ornament to our crown
of glory.
XII. May I add in the last place, that a calm and chearful readiness for
a removal out of this world, is an honour done to Christ and his gospel
here on earth, which belongs not to the heavenly state. Death, in the
course of nature, as well as by the hands of violence, hath always
something awful and formidable in it. Flesh and blood shrinks and
trembles at the appearance of a dissolution, and Christ delights to see
the grace that he has wrought in his saints gain the ascendency over
flesh and blood, and conquer the terrors of death and the grave. He
loves to see his followers maintain a serene soul, and venture upon the
invisible world upon the merit of his blood, with holy fortitude and a
chearful faith. It is only the living christian that can die, and
glorify God his Saviour in that great and important hour. The saints,
who are arrived at heaven, _dwell in the temple of God, and shall go no
more out_; Rev. iii. 12. They are for ever possessed of life and
immortality. There are no more deaths or dangers for them to encounter,
no more terrors to engage their conflict. Death is the last enemy of the
saints; and when the christian meets it with sacred courage, he gives
that honour to the Captain of his Salvation, which the saints in glory
can never give, and which he himself can never repeat. Dying with faith
and fortitude is a noble conclusion of a life of zeal and service. It is
the very last duty on earth; when that is done, then heaven begins.
Thus I have made it evident, in many instances, that there is a rich
variety of virtues and graces to be exercised in this life, which have
no place after death, and upon this account the living christian may be
said to have some advantage beyond the dead. Here an objection or two
will arise that may require an answer.
Objection I.—But is not heaven always represented as a state of
perfection? Is not grace and holiness more complete there than ever they
have been, or can be in the time of our mortal life? And yet how can it
be a state of greater perfection, if so many graces are wanting there?
Answer.—These graces which belong to the living saint, and have no place
among the happy dead, are but the various exercises of a sanctified
mind, arising from some imperfections in our present state. Faith is
owing to our want of sight: Hope is owing to our want of enjoyment:
Patience, courage, compassion, forbearance, forgiveness, repentance, and
such like graces, are owing to the sins, the sorrows, or the temptations
that are found in this world only. The follies, the mistakes, the
infirmities of ourselves, or our fellow-christians, or the wickedness of
the world wherein we live, are the only things that give occasion for
the exercise of such graces as I have now mentioned; therefore in a
perfect state there is no room for them.
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.