Part 11
1. You will certainly need comfort in this world. Take what way ye will, ye will meet with sorrows, difficulties, and hardships, that ye will be in need of some cordials to keep you from fainting; and being married to Christ, ye will need them in a special manner; for then your God will have you exercised with various trials, the world will withdraw its countenance from you, and Satan will set himself against you with a pecular spite.
2. The comforts of this world are deceitful, and will never be found able to balance the sorrows of it, being but "broken cisterns that can hold no water," Jer. 2:13. Some of them they can do nothing at all to, as in Belshazzar's case under the terror of God; at best they can but amuse for a while, but the grief recurs. So that in the end one must say to them, "Miserable comforters are ye all:" They are a weak dyke that will be carried away with the flood in a little.
3. The other world is a fountain of comfort in all cases ye can be in, temporal or spiritual.
Here the man in outward trouble may find a salve for his sore. If he is oppressed with poverty, he may comfort himself prospect of the treasure there, and the inheriting all things; if he is under contempt of the proud, he may comfort himself with the prospect of the glory there; if he is under sickness of body, the leaves of the trees there are for the healing of the nations. If he weary, there is rest there; has he no certain abode? there they go no more out, &c.
Here the man in spiritual distress may comfort himself. Is the body of sin heavy? in the other world there will be a freedom from it. Is he dogged with temptations? there the tempter cannot enter. Is he under desertion? there is uninterrupted communion with God there. There is nothing one can meet with heavy here, but a believing view of the other world may afford suitable consolation against it.
Lastly, The comforting of yourselves with the prospect of the other world, is a duty wherein ye will at once singularly honour God, and consult your own interest.
(1.) Hereby ye will honour God's testimony, trusting him for things unseen, Heb. 11:1. So ye will give him the glory of his faithfulness. He
has magnified his word above all his name, and you will magnify it by believing it indeed.
(2.) It will strengthen you notably in your Christian walk, Neh. 8:10. "The joy of the Lord is your strength." It will carry you above the world's smiles, and make the world's great things little in your eyes, Phil. 3:8. It will strengthen against its frowns, and bear you up under the greatest trials, 2 Cor. 4:17, 18.
I shall close with the following directions.
1. Keep Christ the Lord of the other world in your view as your Lord and Husband, looking to "be found in him, not having your own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. 3:9. We can draw no comfort from the other world, but in that blessed channel; in him are all our hopes, for by him only we have a title to heaven.
2. Inure yourselves to an habitual looking to the other world, 2 Cor. 4:18. When the habitual frame of the heart is carnal, no wonder that a glance with the eye to the other world be not comfortable; but when the habitual bent is upward, occasional glances that way will have a good effect.
Lastly, Frame the whole course of your life in a suitableness, not to this, but the other world, Rom. 12:2. Carry as travellers to Zion, going through this wilderness to the promised land. Let your conversation be suitable to an expectant of that better world, namely, in heaven, Phil. 3:20.
I now go on to the last doctrine I observed from the text, namely,
DOCT. III. It will be the great concern of those married to Christ during their night-journey in this world, that he may turn and come to them, till the day breaking and the shadows fleeing away, they get to him in the other world.
In discoursing from this doctrine, I shall,
I. Shew what is Christ's turning and coming to them, that will be their great concern to have.
II. Give the import of this concern, that he may turn and come to them, till the day break and the shadows flee away.
III. Give the reasons of this concern.
IV. Confirm this point, that this will be the great concern of those married to Christ.
V. Lastly, Apply the doctrine.
I. I am to shew what is Christ's turning and coming to those married to him, that will be their great concern to have. We may take it up in two things.
1. His affording them his presence. That will be their great concern to enjoy during their night-journey; that if they must have a dark and shadowy night-journey of it through the world, he would not leave them, but be with them in it, Exod. 33:15. "If thy presence go not with me, carry us not up hence." No body can want God's essential presence, whereby he is every where present, Psalm 139:7. and downwards. He is not far from any, Acts 17:27. But where is his gracious presence, whereby he is present with the children of men by his Spirit of holiness working in them; in which respect he is far from the wicked, Prov. 15:29. and sometimes withdraws from his own in
part, Cant. 5:6. though never totally, Heb. 13:5. Their concern then will be for,
(1.) His seen or sensible presence with them, of the want of which Job complains, Job 23:8, 9. and in the enjoyment of which the Psalmist triumphs, Ps. 23:4. As the Israelites had the pillar of fire by night present with them, discovering itself by its own light; so would they have the presence of God with them, discovering itself to them by its own light. For though they have it, if they perceive it not, they cannot have the comfort of it, as in Mary's case, John 20:14, 15.
(2.) His operative or efficacious presence in them, Phil 3:8, 10. "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord—that I may know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." As the Israelites' concern was for the pillar of fire to enlighten their darkness, to guide them in their nightmarches, &c. so will believers be concerned for Christ's presence to enlighten them, quicken, strengthen, and purify them; to work in them mightily. And unless they find it operative, they will not reckon they have it.
2. His affording them his countenance, the shining of his face, and the manifestation of his favour, Ps. 6:6. "Lord, lift thou up the light of thy countenance upon us." The unbelievers never have, Ps. 7:11; there is always a cloud on it to them; they are not pleased with him, and he is never pleased with them, Heb. 11:6. And this believers sometimes want, Isa. 57:17. "I hid me, and was wroth;" though they are never cast out of his favour, they may fall to be deprived of the manifestations of it for a time. Their concern then will be for,
(1.) The turning away of his anger, and removal of any ground of controversy he has with them, Ps. 85:4. "Turn us, O God of our
salvation, and cause thine anger towards us to cease." Herein the church rejoiceth, Isa. 12:1. "O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortest me." They will be concerned, that while the shades are thick and gloomy about them below, heaven may not be lowering on them too; but that it may be clear above, though it be dark and shadowy below.
(2.) The manifestations of his love, Cant. 8:6. "Set me as a seal upon thine heart, as a seal upon thine arm," and 1:2. "Let him kiss me with the kisses of his mouth; for thy love is better than wine." The carnal world knows none of these things, and therefore cannot be concerned for them. Proud scornful sinners deride them as vain imaginations of fantastic fools. But in the experience of the saints, they are more powerful and efficacious, than all the pleasurable enjoyments earth can afford, Psal. 4:6, 7. They will carry them through the dark and difficult steps, where all the world's cordials will leave its votaries to faint.
II. I shall give the import of this concern of those married to Christ, that he may turn and come to them, till the day's breaking and the shadows' fleeing away, they get to him in the other world. It imports,
1. That during the night-journey in this world, Christ sometimes turns away and withdraws from his people; so that seeking him they cannot find him, Cant. 3:1. "By night on my bed I sought him whom my soul loveth; I sought him but I found him not." Even as Moses who brought the Israelites out of Egypt, was withdrawn from them in the wilderness, and they knew not what was become of him. Christ seems sometimes to look up himself from his people, for his own holy ends, that they cannot have that access to him as sometime before. So he puts a difference betwixt earth and heaven, the house
of their pilgrimage and their home, that they may like home the better.
2. The travellers to Zion, when Christ is away, though it be night, they readily miss him, Cant. 3:3. "The watchmen that go about the city, found me, to whom I said, Saw ye him whom my soul loveth?" Indeed it may at times be with them as with Samson, Judg. 16:20, who "wist not that the Lord was departed from him." But that is through the inadvertancy; if they once begin to look about them, they will be sure to miss him, as the spouse did, Cant. 5:6. It is a property of a gracious soul, to be capable to tell Christ's visits, his goings and comings. It is not every one can do that: worldly men reign as kings without him, they miss him not; the blind man cannot tell when the day comes in, or when the night; but the seeing can do both. The wife can readily tell when her husband goes abroad, and when he comes home; though the servants being without about their work, may know neither the one nor the other.
3. A holy dissatisfaction with all things, while he is away. An angel's presence could not please Moses in the wilderness, Ex. 35:2, 15. nor dry Mary's cheeks in the garden, while she knew not where her Lord was, John 20:12, 13. The house though thronged with servants is empty to the wife, while her beloved husband is not there. The gracious soul would make stepping-stones of all, to carry it to Christ the best beloved.
4. A holy resolution to give him a welcome reception, if he will turn and come again; then the doors should be cast wide open to receive him, Cant. 8:1, 2. "O that thou wert as my brother that sucked the breasts of my mother!" &c. And this is joined with self-loathing, for giving him occasion to depart. "What a madman," says one in this
concern, "was I, that I could not keep his presence when I had it? But O! if I had it again, I should not so easily quit it."
5. Earnest outgoings of the heart after him in desires for his return, Isa. 64:1. "O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence." Job 23:3. "O that I knew where I might find him! that I might come even to his seat!" While the soul is in this concern, one messenger will be sent to heaven after another, in solemn prayer, and frequent ejaculations, with that message, Cant. 5:8. "I charge you, O daughters of Jerusalem, if ye find my Beloved, that ye tell him, that I am sick of love." And when they can do no more, they will send greedy looks after him, to the place where his honour dwells, as did David, Ps. 5:3. and the church, Lam. 3:49, 50.
Lastly, A holy restlessness in the soul, till he turn and come again, Cant. 3:1. and downwards. In this concern how restless was Job, going backward and forward, looking on the right and left hand? chap. 22:8, 9. As the needle in the seaman's compass touched with a good loadstone, rests not till it turn about to the north; so the soul touched by the Spirit of Christ, presently moves towards him, Cant. 5:4. or as the dove sent out of the ark could not rest till it was taken in again.
III. Let us next give the reasons of this concern in those married to Christ, that he may turn and come to them. I offer you the following,
1. Their superlative love to Christ, Cant. 1:3, 4. "Because of the savour of thy good ointment, thy name is as ointment poured forth, therefore do the virgins love thee—The upright love thee." Love natively tends to union and communion; hence the soul is more where it loves than where it lives; it exerts itself in desire after the presence of its object, when at a distance; and has much ado to bear
absence. But alas! Christ may tell most of us, as Delilah did Samson, Judg. 16:15. "How cans't thou say, I love thee, when thine heart is not with me?"
2. Their comfort in their night journey depends on it; without it they must go drooping, for nothing will make up the want thereof. It is Christ's turning to them in it, that makes all they meet with by the way savoury to them, and the want of it is a worm at the root of their enjoyments. The dove could find nothing out of the ark, but carrion, that it could not feed on; and therefore returns; but the raven could feed on it very well, and therefore comes not in again. Hypocrites will bestow a few faint wishes on Christ; but if he answers them not, they are not sore slain therewith; they have more doors than his to go to; if they come not speed at his, they know how to shift for themselves otherwise. But sincere souls must either be served or die at his door, John 6:68. "Lord, to whom shall we go? thou hast the words of eternal life."
3. Their experience of the desirableness of his presence and countenance in their night-journey, Ps. 63:1–3. "O God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Because thy loving-kindness is better than life; my lips shall praise thee." It is natural to be in concern for that which one still needs, and remembers himself to have been the better of formerly. They know his presence has made them safely pass many a dangerous step, and easily get over many a difficult one; that his countenance has often enlightened the darkness of their night, and made them confidently pass many a gloomy shade.
Lastly, Their felt need of it; they know not how they will ever make out the night-journey without it, Ex. 33:15. "And he said unto him, if thy presence go not with me, carry us not up hence." It was in the faith of his presence and countenance, that ever they ventured on it; and in the faith of the same, that ever they look to get fair to the journey's end. And felt need of it must produce a concern for it, Mark 7:24, 25. rising from,
(1.) The sense of their liableness to mistake their way, that they need him for their direction and guidance, Jer. 10:23. If he should leave them, they will reckon themselves left in a wilderness, and that in the night; no wonder then they be in such concern for his presence and countenance.
(2.) The sense of their weakness for the journey, that they need to go leaning on him, as a weak woman on her husband, Cant. 8:5. Sense of weakness in themselves, and of the fulness of strengthening grace in him, prompt them to this concern.
(3.) The sense of the great opposition and difficulty to be met with in the way, Eph. 6:12, 13. Christian soldiers have no brow for battle, if Christ their Captain be not on their head, 2 Cor. 3:5. and they will stick at nothing howsoever hard, if he be, Phil. 4:13. "I can do all things," says Paul, "through Christ which strengthened me."
IV. We shall now confirm this point, That it will be the great concern of those married to Christ, during their night-journey in this world, that he may turn and come to them till the day breaking and the shadows fleeing away, they get to him in the other world. To evince this, we offer the following things:
1. Christ their Lord and Husband has got their heart above all other, and it rests in him. They have answered the call, Prov. 23:26. "My
son, give me thine heart." They have said, he is their rest, Heb. 4:3. as in the state of marriage; they close their eyes on all others, never thinking to see an object so desirable, Ps. 73:25. Now, "where the treasure is, there will the heart be also," Mat. 6:21. Wherefore it cannot miss to be their concern, that he may turn and come to them; even as when a woman has fixed her heart on and accepted one for her husband, it is natural to desire frequent visits, till he take her home for altogether.
2. They are partakers of the divine nature, 2 Pet. 1:4. partakers of Christ, of his Spirit, his grace, his image; and like draws to like; the carnal worldling to the world, and the Christian to Christ. As the water exhaled from the sea by the influence of the sun, is gathered into clouds, which dissolved it falls down on the earth again, where cast up by springs it empties itself by rivers, and brooks into the sea again whence it came, Eccl. 1:7.; so grace comes down from above, from the fulness thereof in the man Christ, into his Christians, and watering them does in the exercise thereof mount up again towards him in such breathings after him, and concern that he may turn and come to them.
3. All believers may be observed to be great miscounters of time, when Christ is turned away from them in their night-journey, Is. 54:7. "For a small moment have I forsaken thee," &c. compare Psal. 13:1. "How long wilt thou forget me, O Lord, for ever? how long wilt thou hide thy face from me?" As the time wherein the moon hides her head to the traveller by night seems long, in comparison of the time of her shinning bright; so the time of Christ's withdrawing and hiding his face from a gracious soul is a weary time, a kind of petit eternity. Which speaks a mighty concern.
Lastly, When they are themselves, they are resolute for his presence and countenance, Eph. 6:15. Grace gives men an edge for holy violence, Matt. 11:11. It will make men very peremptory for Christ, that they will not take a refusal, Gen. 32:26, to threap kindness on him, and special interest in him, Is. 63:16. to make an argument of their unworthiness and misery, mustered up against them to mar their confidence, Mat. 15:27. and to stick at nothing standing betwixt Christ and them, so as they may get to him, Phil. 3:8.
I shall now conclude this subject with some application of what has been said.
USE I. Of information. This shews that,
1. The grace of God ennobles the heart, makes it to aspire to the highest things, and gives it a bent of desire beyond others. (1.) It carries the heart off this world and sets it on the other world, as the place of their great hopes, Col. 3:1. Others may desire their portion in this life, and eagerly pursue it there; but they will certainly carry their views quite beyond it to the other world, Phil. 3:13, 14. (2.) It gives them a new notion of heaven, and refined desires thereof, as the place where they may be with Christ, Phil. 1:23. Carnal men have carnal desires of heaven, as a place of rest, welfare, and happiness, abstracted from the enjoyment of God in Christ; but it is Christ's being there, and full communion with him to be enjoyed there, that is the main spring of the gracious soul's desire to be there, Col. 3:3, 4.
2. That the soul once truly married to Christ is fixed as to its choice, never to alter it, on any terms; neither to be boasted from him by the world's frowns, nor bribed from him by its smiles, Heb. 4:3. Cant. 8:6, 7. Be the night never so dark, the journey never so hard, they are resolute to go on, till the day-breaking they get to him in the other world.
3. The travellers to Zion desire and look for their furniture for the way from Christ, as well as their entertainment at the journey's end, Cant. 8:5. "Who is this that cometh up from the wilderness, leaning upon her Beloved?" There are many who discover their hypocrisy, by desiring no more of him, than that he will take them into his covenant at the beginning of their way, and into his heaven at the end of it; having little concern for his presence and countenance during their progress. They would have a rest to their consciences from him at their setting off, and a rest to their souls from him at the end; but the rest to their hearts, while they are going on their way, they look for in the world and in their lusts. Such will be miserably disappointed; for "without holiness no man shall see the Lord," Heb. 12:14.
USE II. Of trial. Hereby ye may try your state. If ye be really joined to the Lord Christ as your Head and Husband, to be with him in the other world, it will be your great concern to enjoy such communion with him here, as is allowed his people by the way, till ye come to get full communion with him there. There is a two-fold communion with Christ allowed to his people by the way to the other world.
1. Habitual communion, which is a commonness of interest with him, 1 John 1:3. "Truly our fellowship is with the Father, and with his Son Jesus Christ." This is a necessary result of the spiritual marriagetie, and believers never want it from the moment of their union with Christ. They may set their names on what is his, as having a joint interest therein with him;—"all are yours; and ye are Christ's," 1 Cor. 3:22, 23. They have with him a common interest in his righteousness, what he did, what he suffered, in his Spirit, purchase, graces wherewith he is filled, &c.
2. Actual communion, which consists in a certain friendly intercourse betwixt Christ and the soul, he letting down the influences of his grace on them, and they moving towards him in the exercise of grace, Cant. 1:4. "Draw me, we will run after thee; the King hath brought me into his chambers," &c. This a believer may want for a time; and this is the thing desired in the text, under the name of Christ's "turning, and being like a roe, or a young hart upon the mountains of Bether." And the desire of this communion with him is the touchstone of a gracious state. There are several degrees of it.
(1.) Communion with Christ by desires awake after him, Isa. 26:9. "With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early;" when the spiritual hunger and thirst after him is created in the soul, and the soul longs, thirsts, and pants after him, Ps. 63:1. This cannot be but by influences from him, whereby the soul is set in motion after him, Cant. 5:4. It is a step to more, Mat. 5:6. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled."
(2.) Communion with Christ in the exercise of a faith of adherence to him, Ps. 22:1. "My God, my God, why hast thou forsaken me?" Though the soul cannot sing, yet it will resolutely say to him, "My God." Though his dispensations are black and drumly, and seeming to go against the promise, yet the soul will hold by the grip of the promise, saying as Job 13:15. "Though he slay me, yet will I trust in him." It is a power from on high that teacheth one's hands so to war.
(3.) Communion with Christ in the exercise of hope, Ps. 42:5. "Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance." Though sensible enjoyment is wanting, and there is no
present feeling; yet the soul, believing the promise, hopes for the accomplishment of it in due time. So it waits on about his hand, in the diligent use of the means; expecting a good issue at length. This is the product of divine influences, according to the apostle's prayer, Rom. 15:13. "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
(4.) Communion with Christ in sensible enjoyment; when they are admitted to see his face by a faith of assurance, hear his voice so as to know it, taste of his goodness, smell the savour of his name, Cant. 1:3, and to feel the workings of his grace on their souls. This fills the soul with solid comfort, refined delight, and sometimes with heavenly rapture, 1 Pet. 1:8.
Now what gust have ye for these things? Is it indeed your great concern to reach them the habitual course of your life, and so to have communion with Christ while in this world, till ye get full communion with him in the other? If the enjoyment of such communion with Christ while here, is your great concern, then,
[1.] Ye will desire it above all things else ye can reach in this world, preferring it to the best things that earth affords, Psal. 4:6, 7. Ye will value it more than the profits and pleasures of the world, counting them but dung in comparison thereof.
[2.] Ye will highly prize holy ordinances, public, private, and secret, as the means of communion with Christ; and yet not be satisfied with them without communion with him in them. They to whom these are a burden or tasteless, plainly discover they value not communion with Christ, these being the galleries wherein the King is held, Cant. 7:5.; they are not of the Psalmist's mind, who say, Psal. 84:10. "A day in thy courts is better than a thousand; I had rather be a door-keeper
in the house of my God, than dwell in the tents of wickedness. Those that rest in them, and are pleased when the task is got done, shew they value not the true use of them, represented to us in the spouse's practice, Cant. 3:2. "I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth."
[3.] It will be your great concern to guard against whatever may mar it, or keep you back from it; and to keep the way wherein you may obtain it. That is you will beware of living in the allowed practice of sin, but be tender and holy in your lives, Psal. 66:18. John 14:21.
USE III. Evidence yourselves truly married to Christ, by making it your great concern to have actual communion with Christ here, till ye come to the full enjoyment of him in the other world, To press this, I offer these motives very briefly.
1. This is necessary to evidence your sincerity in the marriage covenant, 1 John 2:19. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us." Being careless of communion with Christ, speaks that the heart is not with him, but with other lovers.
2. It is necessary to your getting safe through an ensnaring world; therefore says Christ to his people, Cant. 4:8. "Come with me from Lebanon, my spouse, with me from Lebanon; look from the top of Amana, from the top of Shenir, and Hermon, from the lions' dens, from the mountains of the leopards," if ye are left alone, ye will fall in the wilderness.
Lastly, Without communion with Christ here, there will be no communion with him in the other world, according to what the Psalmist says, Psal. 73:24, "Thou shalt guide me with thy counsel,
and afterwards receive me to glory." Communion with Christ in grace here, is the foundation of communion with him in glory hereafter.
I close with these few directions.
1. Look for communion with Christ in the way of free grace and unhired lore; that he may come over mountains to you, mountains of guilt and unworthiness, as undeserving such a high privilege.
2. Seek it resolutely in all means of his appointment, going from one mean and ordinance to another till ye find him, as the spouse did, Cant. 3:1. and downwards. So may ye, persevering, succeed, whatever difficulties be in your way.
3. Be diligent observers of providences, and make a due improvement of them as means of communion with him, Psal. 92:4. and 107 ult.
Lastly, Be habitually tender in your walk; keeping off from every thing that may grieve his Spirit, and provoke him to depart; acting in this case as the spouse did, Cant. 3:5. "I charge you, O ye daughters of Jerusalem by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he please."
READINESS FOR OUR REMOVAL INTO
THE OTHER WORLD OPENED UP,
URGED, AND ENFORCED
The substance of several Sermons preached at Ettrick in the year 1730
Luke 12:40
Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
AFTER all we have heard of the other world, what will it avail, if it issue not in preparing for our removal into it? That is certainly the use which all of us are to make of it, which we have in the words of the text. In which we have two things:
1. An alarm to be ready for the removal into the other world, "Be therefore ready also," In the parable of the rich man, ver. 16–21. our Saviour had shown the dreadful surprising removal of secure sinners into it, when they are not at all ready for it, but dreaming of a long continuance at ease here, which puts preparation for it out of their heads. And thence he proceeds to caution against inordinate care for this uncertain life, and to stir up to be ready, to be on the wing, for the other life, ver. 35.; and to be always ready, as those that are at an uncertainty as to the time of their removal. This is to be ready also, as well as the goodman of the house would be if he knew what hour the thief would come.
2. The reason why we should be ready, always ready, never unprepared: "For the son of man cometh at an hour when we think not." Because we know not when we may be called off, more than one knows what time of the night the thief will break in on his house. Now Christ the son of man comes as a thief, at a time uncertain to us. There is a twofold coming of the Son of man. (1.) At the general judgment. (2.) At death. Both are to remove us into the other world; the word is general, agreeing to both; and in point of our making
ready they come to one, because whatever readiness they can be in for the general judgment, must be made before death, there being no access after that to make ready any more, but as the tree falls it lies. So we shall consider it as his coming at death, to carry us off hence. There are two things here:
1st, The certainty of our removal into the other world,—"The Son of man cometh;" he will certainly come, how long soever he may delay his coming. That is a tryst that cannot be broken.
2dly, The uncertainty of the time of it, as to us, however precisely it is appointed in the divine decree; he has not told us when it shall be, more than the thief tells the good-man when he is to make an attempt on his house. So that if there be any time when we are not ready, he may for any thing we know, as readily come then, as at any time.—From the text ariseth this weighty point of doctrine, viz.
DOCT. Such is the certainty of our removal into the other world, and the uncertainty of the time of that removal, that we ought always to be ready for it.
IN discoursing from this doctrine, I shall,
I. Premise some things imported in it.
II. Consider the certainty of our removal into the other world.
III. The uncertainty of the time of it.
IV. The readiness for that removal.
Lastly, Apply in some practical uses.
I. I shall premise some things imported in this doctrine.
1. Great is the weight that depends on our being ready for a removal into the other world. Eternal well or woe depends on it; for according to the situation we are found in at our removal, so will we be received and lodged there; in the upper part, the region of bliss, or the lower part, the region of horror, to remove no more. And this makes carelessness to prepare for it absolutely unaccountable.
2. We are naturally unfit, and unready for that removal. Were it a matter indifferent which part of that world we should land in, we could at no time be reckoned unfit and unready for it; for they that are not ready for eternal light above, are ready for eternal fire below. But it can never be indifferent to a rational creature, which of these shall be its portion. And therefore they that are not ready to be inhabitants of heaven, are not ready for their removal; and such are we all naturally, having no title to it, Eph. 2:3, 12, and no meetness for it, till we get it anew by grace, Col. 1:12.
3. Now is the time, and here is the place, of getting ready, 2 Cor. 6:3. "Behold, now is the accepted time; behold, now is the day of salvation." We are set into this world, to make ready for the other; and time is given us to prepare for eternity. If time be once over, and we be turned out of this world, we have no more access to make ready for the other, Eccl. 9:10. "There is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." So it is with us, now or never.
Lastly, We ought always to keep ourselves in readiness, that we be not surprised and taken at a disadvantage; hence says our Lord, Luke 21:34–36. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye
therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." One may be ready at one time, who is not ready at another as he ought to be; falling carnally secure, after he has bestirred himself to prepare. But at that time when he is least looking for the removal, it may be nearest; and whatever unreadiness it trysts him with, so great will the loss be.
II. We shall consider the certainty of our removal into the other world.
1. It was the other world, and not this, that man was chiefly and in the first place designed for, as to his settled abode. When God made this world, he made it but as a thoroughfare to the other, a place through which man should pass into the other, Matth. 25:34. The other world was always the home, this was but the place of the pilgrimage, where at no time man was to stay for good at all, but only to sojourn. For consider,
(1.) This world was ordained to be the place of trial, the other the place of retribution, according to men's works. The trial cannot always last, otherwise it would be no trial; but the retribution may very well last for ever, and really will do so. Therefore we must necessarily remove out of this world as the place of trial, into the other as the place of retribution, which therefore must be looked on as our settled abode, Matth. 25 ult. "And these shall go away into everlasting punishment; but the righteous into life eternal."
(2.) This world never had in it, that perfection of either happiness or misery, that was designed for man according to his behaviour in it. Even in paradise there was a want, and in the deluge there was an ark. But God will perfect his work of whatever kind. Therefore the settled abode is there, not here.
Wherefore it is a fatal mistake ever to look on this world as our home, whether we be saints or sinners; that is the use of the other world only.
2. The man Christ is removed into the other world, never to come back to dwell in this; and to that world where he is we must needs go. The happiness secured for his own people, who must be taken to the place where he is, John 14:3. and the misery ensured for his enemies, who must be "punished with everlasting destruction from the presence of the Lord," 2 Thess. 1:2. brought thither and slain before him, Luke 19:27. make this necessary. Therefore, as sure as Christ hath removed into that world, we must follow.
3. Men must be for ever, but this world will have an end; therefore our removal out of it into the other world is most certain. "This is not your rest, because it is polluted;" and because of its pollution, it must be burned up, 2 Pet. 3:10. Now the soul is immortal, and the body shall have a resurrection, and so the man must be for ever; he must be in some world, and since this will be destroyed, he must certainly remove to the other.
4. Our life in this world is a journey through it, ending in a. going out of it, and therefore into the other world, Psal. 39 ult. We enter upon it at our birth, make progress therein in our life, and come to the end of it at death, which is the passage into the other world. All things are in motion here, and every thing undergoes changes; but none does more so than man, who springs up, and quickly goes down again; and at length his place knows him no more.
4. Death, the passage into the other world, is appointed to all, Heb. 9:27. "It is appointed unto men once to die." All must pass through that dark and shady vale, and then they are in the other world; and have no more concern in what is done under the sun. And the
certainty of our dying, we may not only read in our bibles; but in our very bodies themselves, where every gripe, pain, and weakness we feel overtaking us, are tokens of death approaching.
Lastly, The experience of all ages since the beginning confirms the certainty of this removal. Where are the generations that have been before us? They are no more to be seen in this world, more than if they had never been in it. Yet God's word assures us that they are in being, the godly ones of them happy, and the ungodly miserable. They are gone then into the other world. And do we not see by daily observation, that the course of dying is continuing as before? And are there any of us all, who have not some that were our acquaintance in this world, already removed into the other before us? And are we to expect the rocks to be removed for us?
III. The next head is to consider the uncertainty of the time of this removal. And here I shall shew,
1. How this uncertainty of the time of our removal is to be understood.
2. How it appears.
3. Why the Lord has kept men at this uncertainty.
FIRST, I am to shew how this uncertainty of the time of our removal is to be understood.
1. It is not to be understood, as if the time of our removal were absolutely uncertain, and undetermined with God. No; it is determined exactly and precisely to the least moment, at what time each of us shall make our removal into the other world, how much time we shall pass in this life, and beyond which we shall not go, Job
14:4. "His days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass." However uncertain it is as to us, it is as certain before the Lord as anything can be. This is evident; for,
The decree of God reacheth the least of things, even to the very numbering of the hairs of our head, Matt. 10:30. And can we think that he who numbers the hairs of our head, numbers not the days of our life that we shall fulfil? Truly they are soon numbered to him, being "as an handbreadth, and as nothing before him," Psal. 39:5. and he knows them exactly, Job 14:5. How else could he foreshew certainly men's death, as he did Moses's, Deut. 31:14. and that of Jeroboam's child? 1 Kings 14:12, 17.
It is certain, that man cannot subsist a moment, but as God holds him in life; so the withdrawing of his support must put an end to it, Psal. 90:3. And he knows certainly what he will do, Acts 15:18. And who can doubt, but he certainly knows when he is to receive his own people into glory, and when the day of his enemies will come? Fifteen years were added to the years that Hezekiah had lived, but not to the term of life appointed of God. But,
2. This uncertainty is to be understood, with reference to us. Though it is certain in respect of the decree of God, yet it is uncertain in respect of our knowledge of it. Men may conjecture about it by signs; and no doubt God may as he sees meet discover the time of one's removal, either to himself or to others. But otherwise, it is most uncertain to us.
SECONDLY, I shall shew how this uncertainty of the time of our removal appears.
1. Our removal depends entirely on the will of another, quite concealed from us, Luke 12:36. It is so with us, that we cannot go when we please, were we never so fond of the other world, or weary of this. It is the will of his command revealed, that we wait the will of his providence for the removing, in all cases without exception, Ex. 20:13. It was the peculiar prerogative of the man Christ, to be Lord of his own life, John 10:18. And though desperate proud sinners invade it, he can by his providence draw a bar before them, that either in mercy or in wrath shall oblige them to wait his time, of both which there have been instances; howbeit sometimes in wrath, the will of his providence attends their will, and gives them their swing. But however, our removal depends not on our own but his will, not to be discovered but by the event; which therefore makes it utterly uncertain to us.
2. We plainly perceive that God does not keep one time for the removal of men into the other world. Had he appointed one certain term of years and days, to which every one should come, and nobody fall short of; then we would have had no more ado to know our time, but to have counted what we were short of that common term of life; but there is no such common term appointed, but some are removed sooner, others later; and there is no stage of life whatsoever, infancy, childhood, youth, middle age, old age, but some are removed therein. And which of them we have not seen shall be ours, we know not. So we are kept uncertain.
3. As there is no period of life, so there is no state of health, that may not be brangled by sickness, and overthrown by death. When men are in a fixed state of health, strong, lively, and vigorous, they seem to be farthest removed from death; but how often do we see death at the heels of such a state? How many strong and lusty go off as soon as these that are weak, groaning under various infirmities? Job
21:23–26. We have an instance, in the rich man that fared sumptuously every day, as well as the beggar which was laid at his gate full of sores, Luke 16:22. Nay, often the weak and sickly prolong their life, while the strong are moved down and carried off one after another, Job 3:20, 21. "Wherefore is light given to him that is in misery, and life unto the bitter in soul? which long for death, but it cometh not, and dig for it more than for hid treasures?" Compared with Luke 12:19, 20. "And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee." What uncertainty appears there?
4. Oft-times when death is least minded, and farthest out of one's thoughts, it is at the door; the removal into the other world comes when men are thinking of nothing, but fixing themselves and enjoying the pleasure of this, 1 Thess. 5:3. "For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape," Luke 12:20. just cited. How many have revelled away into the other world, going down to the sides of the pit, as with tabret and pipe! how many drunkards and debauchees have never come to themselves, till they were removed out of this world! going into that world without a capacity for a previous thought of it! So utterly uncertain are men.
5. Man's life is liable to various accidents, for taking it away, Eccl. 9:12. "For man also knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them." What though you are in perfect health, and no cause of death appears from within? There are so many things from without, that may beat up your quarters in this world, and hurry you into the other, that ye are still at an uncertainty; "as when a man goeth into
the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the ax to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die, Deut. 19:5; Luke 13:1, 4. Fire, water, stones falling or lying in the way, beasts of the field, fowls of the air, &c. a thousand unforeseen accidents may be instruments of our removal, blowing out life.
6. How often do men seeking life find death; and labouring for their stay, hasten their removal; Such uncertainty are we kept at. Sensual men pamper the body, with design to keep it up; and by their intemperance in eating and drinking, destroy it; laying on so much fuel that they put out the fire. And where that is not the case, how often is death found in physic, and in necessary food, taken with a design to preserve life? 2 Kings 4:40. A morsel at a meal has choked some, and removed them from their covered table into the other world. A hair in milk, and a stone in a raisin, it is said, has done the business.
Lastly, Where there has been no visible cause from without, nor sensible cause from within, how many have suddenly dropt down dead, to the perfect surprise of their relations and neighbours aware of no cause thereof! Our life is in the hand of the Giver always, as a ball in the hand of him that holds it up; there needs no more but to withdraw that hand, and that moment we fall, Psal. 90:3. "Thou turnest man to destruction; and sayest, Return, ye children of men, and 104:29.
THIRDLY, It remains on this head to shew why the Lord has kept men at this uncertainty. No doubt God could have made the time of our removal into the other world as open as the time of the setting of the sun, &c. But he has concealed it from us. It is meet to consider why. We pretend not to give a reason moving the divine will; but the
reasonableness of it, or for what causes the Lord has willed the concealment of that time from us, we may consider. The reasons are these,
I. It is best for his own glory and honour, the chief end of all things. Hereby he shows,
(1.) His mastership over mankind, who of right are his servants, however refractory most of them are. Every master thinks it his right to have his servants at his call, without a previous tryst, Matt. 8:9. How much more is God's right over us, to call us off when he will, from the place where he has set us, to the place he has appointed us for after? Our Lord teacheth us this, that he claims this as a Master to come when he will, and that his servants be ready waiting on, Luke 12:36, 38. "that when he cometh and knocketh, they may open unto him immediately. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants."
(2.) The efficacy of his authority, Eccl. 8:8. "There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death; and there is no discharge in that war, neither shall wickedness deliver those that are given to it." He has revealed the will of his command to men, in his laws; and that is disregarded in great part by all, and wholly by some, in life. How necessary then is it, that the authority so often trampled on by mortals in life, should be vigorously executed at length, in obliging them to obey the will of his providence, without knowing aforehand when? He sets trysts with men for duty, which they regard not; the vindicating of his authority requires their removal to give account, upon sight of his summons.
(3.) His sovereignty. It is a sign of his sovereign dominion over us. Solomon observes, Prov. 25:3. that "the heart of kings is
unsearchable." Kings of the earth have their secrets of government, which their subjects are not to pry into, but obey orders: God has a sealed book of decrees, which none but the Lamb is worthy to open the seals of. It proclaims his sovereign dominion over mankind, that he keeps such a momentous point concerning them concealed, ver. 20. And it is apt to strike an awe of him on those who consider it, as of an absolute Lord, whom we are to obey without disputing and upon the first call; with the depths of whose counsel concerning us, we are not to meddle, Deut. 29 ult.
2. It is best for the good of mankind that it is concealed. Were the book of the decrees laid open before the world, and a liberty given to every one that would, to turn it up, and look out the time of mortals' removal; fools would readily run to it, but wise men, I think, would start back. That the time of our removal into the other world is kept a secret with God, closely concealed, is of good use. If ye ask what use is it for? It is of use,
(1.) For a badge of our dependence on God, every moment. Hereby we are taught, that we are his debtors for every other breath we draw, and pulse that beats; we see we are mere precarious beings in the world, tenants-at-will, not knowing when we may be charged to remove. By this means great and small, old and young, are obliged to see how they wholly depend on the will of God as to their continuance here; a lesson we need to have inculcated on us, we are so apt to forget it.
(2.) For a token to remember the other world. It is natural for them that must remove, and know not how soon, to be often thinking on the place they must remove to; so our uncertainty as to the time of our removal out of this world to the other, natively leads us to think of that world. How ready are we to spend our days in a forgetfulness
of the world we are going to, as matters now stand! And how much more would it be so, if we were sure that death were at so many years distance as sometimes it is!
(3.) For a curb to our lusts, to check and bridle our unruly affections. This concealing is of good use to keep us from indulging ourselves in sloth, to still our anxiety, and repress all carnal earthly affections. He that considers the uncertainty of the time of his death, is furnished with an useful means to cool his affections in the pursuit of this world, which otherwise be would be apt to give the loose unto.
(4.) For to be a balance between the rising and standing generations, the young and the aged. While both are kept at an uncertainty, that is not known, which of them shall bury the other, and bury their heirs, this is a mean to keep both in due affection to, and concern for one another. While there is so much unnaturalness in the world, as matters now stand, what would it be if that were certain, that is now but probable?
(5.) For encouragement to people's regular pursuit of their worldly affairs, tending to the good of society. If men were certain as to the time of their removal, it would no doubt make them very slack in their business, and at length cause them quite to give it over, unless pure necessity obliged them thereto; and this would tend to their family's disadvantage, and the prejudice of the public. But God has in wisdom concealed that matter so that to hope of enjoyment, causeth men to be doing till God bid them stop.
(6.) For a seasoning to the comforts of life, that men may get the allowable comfort in them, and the sap may not be from the beginning squeezed out of them. If when the child is born, it were certainly known it were to live but so many days, weeks, or months; or that the parent must leave it at such a certain time; where would
the comfort of the relation be? How often would the view of the day of the parting extinguish it? But God, by keeping it out of sight, prevents these sorrows.
(7.) For a band to oblige men to act, not according to future events, but the present call of providence, and so to make them subservient to the designs thereof. Had Jacob known beforehand that Joseph's brethren would have cast him into the pit, and sold him for a slave, he would not have let him go. Who would ever entertain the thought of putting that comfort to their mouth, which they certainly knew would be presently snatched from them, and leave them pierced with many sorrows, which yet often falls out? But God will have men's acting to be regulated, not by events, but the present call of providence. And men may have peace in that, which providence pointed them to, though the event be heavy.
Lastly, For a memorial to be always ready and on our watch. It is reasonable we should be so, and that at no time we should give ourselves to carnal security; but did we certainly know the time of our removal, we would be apt to fall asleep for the time it were at a distance, and think it would be enough to watch and be on our guard when the time were at hand.
Learn we from all this to be well satisfied in the divine conduct as wise and good, in concealing from us the time of our removal; and answer the ends of that dispensation, in acknowledging our continual dependence on God, taking it as a token to remember the other world, &c.
IV. We are next to consider the readiness for that removal. And there is a twofold readiness for it, habitual and actual.
First, Habitual, in respect of our state. In the state we are in by nature, we are by no means ready for that removal; if we die in that state, we perish. We must be out of it in the state of grace, if ye would be ready, 1 Thess. 5:4. "But ye, brethren, are not in darkness, that that day shall overtake you as a thief." Col. 1:12, 13. "Giving thanks unto the father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." This is necessary for our safe passage and arrival in the other world. There is no getting into the state of glory, if we are not first brought into the state of grace. To die in the state we were born in, will bury us in the pit. This readiness consists,
1. In being brought into a relative state of grace, whereby the relation we stand in to God by nature, which is a reasonable one, may be changed into a saving relation to him. And this lies epecially in four things.
(1.) A state of justification, pardon and absolution. By nature we are God's criminals, under his curse, Eph 2:3. How can we be ready in that case, for the other world? What can we expect going into it in that condition, but the sentance, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels?" Matth. 25:41. Therefore, if we would be ready, we must see to be justified persons, Rom. 5:1, 2. We must sue out a pardon in God's way, and not rest till we be accepted of him, as righteous; for it is such only can have access to heaven, from whom the curse of the broken law is removed. Then, and not till then, is the bar in our way removed.
(2.) A state of reconciliation and peace with God, Amos 3:3. "Can two walk together, except they be agreed?" There can be no walking with him here nor hereafter without it. We are born in a state of enmity
with God; there is a legal enmity on the part of heaven against us, a real one in our part; should we remove to the other world in that condition, what could be the issue, but that, Luke 19:27. "Those mine enemies which would not that I should reign over them, bring hither, and slay them before me?" Therefore to be ready for the other world, we must be in a state of peace and friendship with the Lord of it. If we be for Abraham's bosom, we must be as he was, "the friends of God," Jam. 2:23. This is the design of the gospel, that we he "reconciled to God," 2 Cor. 5:20.
(3.) A state of adoption into the family of God, 1 John 3:2. by nature we are children of the devil, John 8:44. If we remove in that state to the other world, what can we expect but to go home into our father's house? Therefore if we would be ready, that relation must be dissolved; and we must be adopted into the family of God, that when we fail, we may be received into everlasting habitations with his family. If we are not of God's family in the lower house, we will never be of it in the upper; for they are all but one family, Eph. 2:15.
(4.) A state of peculiar interest in God as our own God. When the man Christ was going to heaven, he says, "I ascend unto my Father and your Father, and to my God and your God," John 20:17. God himself is the reward of his people, who therefore must be theirs ere they can be ready to remove into the other world, Gen. 15:1. In our natural state we are without God, Eph. 2:12. And should we die without him, where can we expect to land in the other world, but without where are the dogs, &c. in outer darkness? Wherefore, to be ready, we must before removing have our Maker to be our Husband, God our Creator to be our God in covenant, according to Heb. 8:10. "I will be to them a God." For there lies heaven's happiness, Rev. 21:3.—"God himself shall be with them, and be their God."
This relative state of grace is necessary to found our right and title to heaven, Matt. 25:34. "Come, ye blessed of my Father, inherit the kingdom," &c. And certainly we can never remove into the other world, till once it is expected. No body can expect to invade it by force, to get into that part of the other world which they have no right to. No man could judge himself ready to remove into a farm or heritage here, or settle there, till once he had got a right to it; and shall one imagine himself ready for the other world, while he has no right to heaven?
2. This readiness consists in being brought into a real state of grace, whereby the temper and disposition our souls are in by nature, quite unfit for heaven, may be changed into a heavenly one, 2 Cor. 5:5. This lies in two things: (1.) The quickening of our dead souls, Eph. 2:1. We are by nature spiritually dead; God the soul of our souls is departed from us; so we are lifeless and moveless; dead to God, as really as our departed friends are dead to us. Should we remove in that case to the other world, what issue could be looked for, but that he should bury us out of his sight, as we do our dead friends? Therefore to be ready, we must be quickened by the return of the Spirit of Christ into us, Rom. 8:2.
This is called the first regeneration, whereby there is a new principle of action put into the soul, by which the soul believes on Christ, and actively unites with him, John 1:12, 13. and is thereby brought into the relative state foresaid.
(2.) The sanctifying of our natures throughout, 1 Thess. 5:23. By nature we are unholy all over, Tit. 1:15. The soul in all its faculties is wholly defiled; and consequently the body in all its members. Sin reigns in the natural man, living lusts have the mastery of him. What a removal can one have in this case, where the image of God is
defaced, Satan's image set up, and sin bears full sway, but that in Prov. 14:32. "The wicked is driven away in his wickedness?" To be ready then for the other world, we must be sanctified all over; the mind must be enlightened, the will turned towards the will of God, the affections regulated, and we renewed in the whole man.
This is called the second regeneration, whereby the soul being in Christ by faith is changed into his image, and so made a new creature, 2 Cor. 5:17. Receiving grace for grace in Christ; it has new habits implanted in it, fitting for the doing of good works, Eph. 2:10.
This real state of grace is necessary to our being meet or fit for heaven, Col. 1:12. 2 Cor. 5:5. forecited. Without it we are no more meet for it, than fishes for meadows, an idiot for an estate, or a dead man for a feast. Men look on heaven as a place of ease and rest; without considering it as a holy rest from sin, and an eternal exercise of holinesss in heart and life; if they so considered it they would soon see their unmeetness for it, and that "without holiness no man shall see the Lord," Heb. 12:14.
Lastly, This readiness consists in persevering in that state, relative and real unto the end. Mat. 24:13. "He that shall endure unto the end, the same shall be saved." Rev. 2:10. "Be thou faithful unto death, and I will give thee a crown of life." Apostates cannot be ready for the other world; if one removes in apostacy, what can be expected, but as Heb. 10:38. God's "soul shall have no pleasure in him?" Therefore the perseverance of the saints is insured by the strongest security, John 10:28, 29. "I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all; and none is able to pluck them out of my Father's hand." So that whosoever do make
never so fair an appearance, but afterward fall away, they discover that they never were in a state of grace, relative nor real, 1 John 2:19.
Secondly, There is actual readiness in respect of our frame and circumstances, Luke 12:35, 36. The former gives us a safe, this an abundant entrance into the better world, 2 Pet. 1:10, 11. Now one may be habitually ready, who is not actually so; though not contrariwise. But we are called, both by God's word and our own necessity, to actual readiness for that removal. This lies in two things.
1. Putting our house in order, Isa. 33:1. It is a piece of necessary preparation for the other world, to have our affairs in this world, in such a state, as we may fitly leave them; and no man of business can be excused in a slothful leaving his affairs in confusion, while he is not sure at what time he may be called off. For thereby others may be wronged; and if it be sinful to wrong others in life, it cannot be blameless to wrong then at death, when there is no more access to right them.
2. Keeping our soul's case in order, Luke 7:35. "Let your loins be girded about, and your lights burning." Though in conversion the gracious state of our souls is secured; yet it will require much diligence to keep our soul's case right for our removal, and slothfulness may put us out of case for it, Eccl. 10:18. The being of grace is sufficient for the one, but the exercise of grace is necessary for the other. Now an orderly case, fit for one's removing to the other world, lies in these seven things.
(1.) Keeping up actual communion with God, in the course of our life, Cant. 2 ult. "Until the day break, and the shadows flee away; turn my Beloved, and be thou like a roe," &c. Thus was Enoch ready for his removal, Gen. 5:24. "Enoch walked with God, and he was not; for
God took him." He who would be actually ready must walk with God in ordinances, in providences, and the whole tenor of his life; being spiritual in religious duties, an observer of providences, accommodating himself thereto, and setting God before him in the course of his actions. Thus he will serve an apprenticeship for the better world, and will be in a case for a removal, since that will only be to him a change of his place, not of his company.
(2.) A heart weaned from this world. Col. 3:3, 4. "For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." David was in case for removing, when he said, Ps. 131:2. "My soul is even as a weaned child;" and Paul, when he said, Gal. 6:14. "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." When one is quick and lively in his affection to this world, easily and feelingly touched with its smiles and frowns, he will be at death like unripe fruit, that takes a sore pull to pluck it off the tree; but the weaned believer will, like ripe fruit, drop off easily. So God's blasting men's worldly comforts, exercising them with infirmities, pains, and sickness, are kindly designed for this end.
(3.) Purity of conscience, Acts 24:15, 16. "And have hope towards God,—that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself to have always a conscience void of offence toward God, and toward man." Hereby it is provided, that there is no standing controversy betwixt God and the soul; in which case one is not fit for removal. This is obtained by a strict and tender walk in every thing, whereby the conscience is so far kept from defilement, Psal. 66:18. 1 John 3:20, 21. And by a daily use-making of the blood of Christ, whereby defilements, which we will inevitably contract, are wiped away, John 13:10. A thorn of