Part 12
unpardoned guilt in a believer's conscience, renders him in ill case for the great journey.
(3.) Diligence in our generation work, Luke 12:43. "Blessed is that servant, whom his Lord when he cometh, shall find him so doing." David had a kindly removal upon this, Acts 13:36. "After he had served his own generation by the will of God he fell on sleep." That man has lived long enough, who has got his generation work allotted him expediated, though he do not live to any great age; and they that through sloth neglect it, will find themselves carried off ere they are ready, though they become very old. Happy is the man, that is found so doing, doing still on, as one that sees death at his back; and it is kindly, if the Master soonest loose the sorest wrought servant.
(5.) Willingness to remove and be gone at the Master's call, Luke 2:29, 30. "Lord, now lettest thou thy servant depart in peace, according to thy word. For mine eyes have seen thy salvation." They who are mortified to life in a Christian manner, resigned to the divine disposal as to their staying and going, leaving to him the time and manner, are in case for removal. In the soul's closing with Christ, there is a dead stroke given to the love of this life, Luke 14:26. But there is a need of repeating the stroke, till the soul be in case to come freely away.
(6.) A well-grounded expectation of a better life in the other world, 2 Tim. 4:7, 8. "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love his appearing." For men to pretend willingness to remove without that, argues either a brutish stupidity, or a delusive security, or a desperate impatience; in all which cases, men are not ready for the
removal, however willing. But where there is a Christian assurance or well-grounded hope of a safe landing, that is a piece of the readiness required, 2 Pet. 1:10, 11.
Lastly, Watchfulness and waiting, Luke 12:37. "Blessed are those servants, whom the Lord when he cometh shall find watching." Our Lord has told us, that he will come, but has not told us when; this requires us at all times to guard against spiritual sleep and carnal security; and follow Job's resolve, chap. 14:14. "All the days of my appointed time will I wait till my change come." They are not ready who are catched unawares.
Now these things make an actual readiness, which is necessary.
[1.] To fit us for what kind of death it pleases the Lord to remove us by. Hereby we will be in case to remove by sudden death, as good old Eli did, by a raving sickness, as well as by a composed one; or by a violent toss of sickness, or lethargy. For then our work is done, all is ready; we have nothing ado but to go.
[2.] To prevent a hurry, when death is come to the door. Though one is habitually ready, if they are not thus actually ready, the heart in that case is put in confusion with the alarm; and then there are many things to do, and little time to do them in. And that makes a sad hurry, whereas there might be much composure obtained by this method.
[3.] For our comfortable passage, 2 Tim. 4:7, 8, above cited. The neglect hereof occasions even God's children sometimes either to go off in a cloud and set in a mist, or else to have a sore struggle about their case, ere they get their ravelled case righted. We are not to limit sovereignty, which may leave at any time the most watchful Christian
in a damp, as the sun sometimes in a moment gets under a cloud; but surely this is the ordinary means for a comfortable removal.
Lastly, For our greater glorifying God in our removal, as the worthies, Heb. 11 of whom it is said, ver. 13. "These all died in faith, not having received the promises," &c. We should study not only to live, but to die to his glory. That is our last opportunity of acting for God in the world; and it is pity we should be out of case for it. Now when we are thus actually ready beforehand.
(1.) We will have the more time to act for God's honour, our own safety being already secured, as in Stephen's case, whose last breath was spent in praying for his murderers, Acts 7 ult. They that have much to do for their own case on a death-bed, will have little time to spare for the behoof of others to be left behind.
(2.) We will have the more heart, and be in better capacity for consulting God's honour and the good of others; as good old Jacob, while blessing his sons, lifts up his soul in that devout ejaculation, Gen. 49:18. "I have waited for thy salvation, O Lord." A clear and comfortable state of our own soul's case, will be oil to the wheels in that matter. I shall now make some practical improvement of this subject.
USE I. For instruction and information. Learn hence,
1. That this world is not our home, but the place of our sojourning; but our home is in the other world, Heb. 13:14. We are here as strangers in an inn by the road; but the grave is our long home, and the other world our everlasting home. When men go abroad in this world as travellers, they lay their account not to stay abroad; but sometimes they settle abroad for good and all, so that their return
home is uncertain; but our removal from this to the other world is absolutely certain, without all peradventure, it cannot fail.
2. It concerns us nearly, to keep loose grips of this world, and not to dip too deep in it; but to use it passingly as those who are not to stay with it, 1 Cor. 7:29, 31. The comforts and conveniences of life, are like servants in an inn, who wait on us to the door, but return to wait on other strangers when we are away. It would be folly for the traveller to set his heart on the inn; for that would make his removal from it but the greater grief.
3. It will be our wisdom to acquaint ourselves, as much as may be, with the other world, Job 17:13, 14. Were one but to remove into another farm, he would surely acquaint himself with it beforehand; and shall we, who are to remove into the other world, live strangers to it? Nay, let us often visit it, by thinking of it. Though we cannot see it beforehand with the eye, we may by faith; though we cannot go thither for trial, we have the map of it in the Scriptures.
4. It concerns us carefully to acquaint ourselves with the passage to it, 1 Cor. 15:31. Death is that passage which we must certainly all take. And our happy or wretched landing on the other side, depends entirely on the course we steer through it. What need have we then to be taking instructions about it, fixing them on our hearts timeously, that when we come to pass it, we may take the passage right, where so many are shipwrecked? It is indeed the business of life to learn to die.
5. It is in vain for us to be carnally secure, and to promise on time to come; for our removal is uncertain. In all our projects, hopes, and expectations of things of this life, we should balance them with the view of the uncertainty of our time, Jam. 4:13–15. It is folly to boast of what we are not sure of, Prov. 22:1. How many a beautiful web of
contrivance in the fancies of carnal men has been suddenly cut off, perishing in the thought without ever going further? Ps. 146; Luke 12.
6. It is folly to be lifted up with prosperity in the world; for it is certain it will not last, and so uncertain when it will come to an end, that it may end ere we are aware, Prov. 23:5. If we begin to nestle in a well feathered nest, we may quickly be tumbled down out of it; and we will get nothing of it with us to the other world. Worldly prosperity makes indeed easy living here; but it is so ensnaring, that it is hard to make the way through it to the happy part of the other world, Mark 10:23.
7. It is needless to be cast down with adversity in the world; for that will not last neither. The world's smiles and frowns, both of them pass away like the foam on the water, Eccl. 9:6. If one meets with sorry entertainment in an inn by the road, he comforts himself, that he is not to stay with it. In your adversity, your relief may be nearer than ye are aware; your removal is uncertain. Lazarus was cured of his sores, and his hard lair at the rich man's gate, when carried by angels into Abraham's bosom.
Lastly, We can at no time be safe, unprepared for the other world; for what may come at any time, we must be ready at all times, if we would be safe indeed; because whatever time we are not ready, it may come and surprise us unprepared.
USE II. Of reproof, and that to three sorts of persons.
1. Atheists and unbelievers of a future state, who pretend that when men die they are done; and that there are no future rewards and punishments. Such were the Sadducees of old, who judging the soul nothing different from the temperament of the body, held the soul's
perishing with the body, and that there was no resurrection, and consequently no removal into another world, Acts 23:8. The whole divine revelation witnesseth against this, so that our Lord proved the resurrection from the Pentateuch, Matt. 22:31, 32. The being and nature of God as holy and just, and Governor of the world, overthrows it; since it is evident, that it is not consistent therewith, that evil men should be always the most prosperous, and the good the most afflicted; yet so it must be, if there is not a removal into the other world, where the scales will be turned; "for if in this life only we have hope in Christ, we are of all men most miserable," 1 Cor. 15:19. Besides, this has a witness against it in every man's breast; that it is not to be doubted if any man can reach to be fully satisfied in this principle, Rom. 2:15. conscience accusing even for what they are in no hazard for in this world.
There is a lamentable growth of such principles at this day, that the foundations of Christianity were perhaps never in the time of the greatest darkness so much struck at. Of which I shall say only these three things.
(1.) The prevalence of a spirit of profaneness and enmity against serious godliness and practical religion, has turned the bent that way, 2 Thess. 2:11, 12. When men are set on their lusts, to follow them at any rate, they must seek a shelter under which they may most peaceably enjoy them; hence these principles are greedily drunk up in the generation. The inundation of profaneness makes such a flood, as throws down before it the foundation principles of religion standing in their way.
(2.) The obscuring of, and flinching from the doctrine of Christ crucified, his righteousness and grace, has made the progress of such principles more easy. The manifestation of the mystery of Christ to
the world, is the great divine ordinance for its reformation. This the apostles used among Jews and Pagans, and therewith succeeded, 1 Cor. 1:23, 24; Eph. 3:8; Acts 17:18. The Pagan moralists advanced fine reasonings without this; but they could not prevail. Yet at this day, not the former, but the latter method is most insisted on; as if men were more apt to be made religious by force of reason, than by discovering to them the righteousness and grace of Christ. But that method will be found but a betraying of the cause of religion; as lamentable experience this day declares.
(3.) The growth of such principles is a sad prognosticate of some uncommon stroke abiding the generation. There is no mention of Sadducees in the Old Testament; but they swarmed among the Jews in the time of our Saviour and his apostles. And on the back of that, that nation got such a ruinating stroke, as they never before met with. And the Sadduceism of this day, and daring strokes at the root of Christianity, are terrible signs foreboding some uncommon stroke.
2. The bold and curious intruders into the divine secrets, to reach a certainty of that, which God will have uncertain as to us. God will have us uncertain, whether we shall live long, or short while, when we shall remove. How dangerous must it be then to use unlawful arts for the discovery of these; and consult fortune-tellers on these or the like future events? Deut. 29 ult. What good use can be made of such pretended discoveries? If one is answered according to his wish, he is ready to be turned secure, and carried off depending on providence, and disappointed at length. If otherwise, what a snare and rack do people bring themselves into by that means.
3. The secure and careless, who are at no pains to make ready; but live as if they were never to remove hence. This is the prevailing temper of the world, Matt. 24:38, 39. "For as in the days that were
before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." It is a world of sloth, wherein most men consider little of the world to come. Solomon sends such to the ant, to learn a lesson of foresight and provident care, Prov. 6:6–11. "Go to the ant, thou sluggard, consider her ways, and be wise; which having no guide, overseer, or ruler, provideth her meat in the summer, and gathered her food in the harvest. How long wilt thou sleep?" &c. Men make ready for tomorrow in this world, for days and years to come in it, which oft-times they never see; but slight the most necessary preparation for the other world.
USE ult. Of exhortation. Let us then be exhorted and stirred up so to prepare for our removal into the other world, as to be always roady for it. I shall branch out this into three particulars natively arising from the text, viz.
1. Make ready for our removal.
2. Delay not to make ready.
3. Having made ready, keep ready.
FIRST, Make ready for your removal into the other world. Since it is so certain that we must all remove, and uncertain when, we must sound the alarm to all to make ready for it. Therefore awake and bestir yourselves to put matters in order for the removal. Here I shall,
1. Suggest some motives to press you to make ready.
2. Consider the impediments of people's making ready, to be removed out of the way.
3. Give directions or advices for making ready.
First, I am to offer some motives to press you to make ready. Consider,
1. Our removal is certain, there is no escaping of it, Psal. 89:48. "What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?" There is a time appointed for our removal precisely; and when that time comes, ready or unready, we must go; the grim messenger will not wait, Eccl. 8:8. "There is no man that hath power over the spirit to retain the spirit," &c. Sometimes people sit at home, because they are not ready to go away when they are called, or the caller will wait till they make themselves ready. But when the hour appointed for our removal comes, the messenger death will neither wait till we be ready, nor go away without us.
2. We are all naturally unready for that removal, quite unready and unfit for it. For, (1.) We want a title to heaven, the place of happiness in the other world, and are bound over to hell the place of misery there, by the curse of the broken law, Gal. 3:10, Eph. 2:3. How can we venture into that world in this case? We have the breaking of that bond of wrath to seek, and getting of that title to heaven constituted. Till this be done, we are utterly unready. (2.) We are nowise meet for heaven, but meet for the pit of destruction, being yet in our sins. How can the natural man, that is yet under the guilt, dominion, and pollution of his sin, be ready for the King's palace, but his prison, in the other world?
3. Our eternal state in the other world depends on what readiness we are in for removing to it, Eccl. 11:3. "If the tree fall toward the south, or toward the north; in the place where the tree falleth there it shall be." They that are made ready for heaven, will be received into it; they that are not, will find the gates thereof shut on them, Mat. 25:10. And without there is outer darkness, weeping, and gnashing of teeth, chap. 22:13. Since such a weight hangs on our being ready, what unaccountable folly is it not to make ready?
4. There is no making ready there, Eccl. 9:10. "For there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." Men may go from home in no fit condition to appear and shew themselves in a strange place; but they may get themselves fitted out there where they are going; but it is not so in this case. There is no buying of oil more for the lamps, when once the Bridegroom is come. If death strip us not of the body of the sins of the flesh, which it certainly will not do, if we are not begun before to put off the old man; it will go with us into the other world, and hang about us for ever, Prov. 14:32. "The wicked is driven away in his wickedness."
5. There is no coming back again, when once we are removed, Job 14:14, "If a man die, shall he live again?" Could we expect a return into this world, to mend what was amiss in our former removal; that if we were not ready the first time we went away, we should be sure to make ready the next time; the matter would be the less. But it is not so. The removal out of this world that we must make, is never to return. Sure that is a loud call to make ready for it.
6. The nature of the removal requires a making ready for it. We make many removes in this world that are so insignificant, that they require no preperation for them; but in the meantime, we make
some, that it would be unaccountable not to make ready for them. Much more is it so in this case: for it is,
(1.) A going a great journey, Psal. 39 ult. "O spare me, that I may recover strength, before I go hence, and be no more." Eccl. 9:10. What rational man going out of the country or kingdom, though but for a time, will not be making ready for it beforehand? But what is going over the seas, in comparison of going through the valley of the shadow of death? What is going into other countries, compared with going into the other world? It is a long and dangerous journey; and nothing the less weighty, that it is common, being the way of all flesh, since it is a journey we will never come back over again. Wherefore make ready for this journey, make timely provision for it, take your way marks right, and secure a comfortable lodging there.
(2.) A going to a marriage, which you have been invited to, whether ye be wise or foolish virgins, Mat. 25. The marriage is betwixt Christ and believers. In the gospel sinners are invited to it, and called to make ready for it in this world. In the other world that marriage is solemnized, and there is the eternal marriage-feast, beginning with the night of death's coming on; it is held in Christ's Father's house there, full of glorious light. But without is nothing but darkness. Death is the going away to it; what time they that are ready are taken into the marriage-house, they that are not ready are barred out in outer darkness. Wherefore make ready for this marriage, on which depends your making or undoing for ever more, Rev. 19:7.
(3.) A going to a judgment-seat, even the tribunal of the Judge of all, Heb. 9:27. "It is appointed unto men once to die, but after this the judgment." We are debtors to the divine justice, and must answer it. We cannot deny the debt, we are unable to pay, the longer it runs on, the more it increaseth; we must make ready, by employing the
Advocate, making the Judge our friend now, procuring the discharge of the debt to be produced there; or we must go to the prison, Mat. 5:25. We are criminals, and there must receive the sentence of death, if we get not now a remission to produce against the indictment, and so be ready.
7. The pains of making ready will be fully compensated with the fruit of it, Mat. 25:10. "They that were ready, went in with him to the marriage." ver. 21. "His Lord said unto him, Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make you ruler over many things; enter thou into the joy of thy lord." The joys of the heavenly marriage-feast will more than compensate all the painful work of making ready for it. To make sinners meet for heaven, they are to be wrought and hewed with various trials and struggles; right eyes to be plucked out, and right hands to be cut off; but there is no reason to stick at that, 1 Cor. 15 ult. "Forasmuch as ye know that your labour is not in vain in the Lord."
Lastly, It will be dear bought ease, that is got by shifting to make ready, Prov. 6:10, 11. "Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that travelleth, and thy want as an armed man." That spiritual sleep and carnal ease will make way for everlasting disquiet and unrest. They who will needs rest now when they should wake and act for eternity, must be deprived of the eternal rest in the other world, Prov. 20:4. "The sluggard will not plough by reason of the cold; therefore shall he beg in harvest, and have nothing."
Secondly, I come to consider the impediments of people's making ready for the other world, to be removed out of the way. These I take to be these four chiefly.
1. A vanity of mind, by means whereof men can never be brought from fleeting in the vain things of a present life, to serious thoughts of their removal into the other world. They see others about them carried off, time after time; but it can make no solid lasting impression on them, more than if they were immortal; the vanity of their minds suffers them not to bring it home to themselves, but still they look on the other world as a thing foreign to them.
O lay aside this, if ever ye would be ready, Eph. 4:17. "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind." And act like rational men, seriously laying your account with a certain removal of yourselves into the other world, uncertain at what time, Prov. 23:3. "A prudent man forseeth the evil, and hideth himself."
2. A heart throng of business of this life, whereby no room is left for thoughts of a removal into the other world; as was the case of the old world before the deluge, and of the sinners in Sodom before their utter overthrow, Luke 17:26–29. Martha's business hinders Mary's; they are so plunged into the many things, that the one thing needful is justled out. While this and the other thing is to be done for the body, the soul's case is left a bleeding, and neglected.
But O! why not the main care for the main thing? Ye may see to your necessary business, and your business for the other world too; but why should the former enhance your whole time? Nay, the latter ye ought to do, in the first place, though not leave the other undone.
2. An averseness to think of the other world and a removal thereto, whereby it comes to pass that these thoughts are shifted, till they force in themselves by death at the door. This averseness riseth from conscience of guilt, and prevailing carnality; and staves off serious thoughts.
But to what purpose is it to stave off thoughts of that which will ceriainly be in on us at length? were it not our wisdom to do like that king, Luke 14:31, 32, who "going to make war against another king, sitteth down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace." Set yourselves then to conquer that averseness, and drive over the belly of it; getting your hearts, by application of the Redeemer's blood, sprinkled from an evil conscience; and that will break your carnality.
4. Slight thoughts of what is necessary in order to preparation for the other world, whereby men imagine that they may do that time enough when there is any appearance of their removal. By this means it comes to be put off from time to time, till often in the issue it is out of time.
But did men seriously consider the matter, what necessity there is of a change of their state, for habitual readiness; what necessity of a gracious orderly frame, for their actual readiness; they would not look on it so slightly; but see it a matter of the greatest weight, not to be easily compassed, and therefore to be set to timely.
Thirdly, I shall now give you some directions or advices for making ready.
1. While you are yet in health, set yourselves solemnly to take hold of Christ Jesus in the covenant, for death and eternity. In this lies your security for the other world, whereof he is Lord; and it is little enough to do it with an express view to the other world and your removal. And it is best preparing for sickness and death, when one is in health; for it is hard to say, what one may he capable of doing that way, when he comes to a death-bed. But let men toss and wrestle as
they will with their sickness unto death; it will always be well with them that saw to their soul's concern while they were in health, and have not their main business to do, when death is come to the door; while it would be too much rashness to venture our souls in their soul's stead, who after having spent the time of health carelessly and irregiously, begin in their sickness unto death to shew a mighty seriousness and concern about the other world.
For the right managing of this work, be advised,
(1.) To set apart some time for it, more or less by day or by night, as your circumstances will allow; so will ye get the business for the other world done in health in your chamber, out-house, or field, with more case and deliberation than in sickness upon a bed. Tenants will take some time off their ordinary business to go and take their land for another year; servants, to go and hire themselves into another family; and so others in other cases; and will people not go a little off their ordinary course of devotion, to make ready for the other world?
(1.) Begin the work with prayer to God, and then sit down and consider and open out your whole life, in its several periods, before the Lord; beginning with your conception and birth in sin, proceeding to take a view of the sins of your childhood, youth, &c. And deal impartially with yourselves, in searching out your sins. And when ye have searched out and reproached yourself with all that you can find, know that there are multitudes which have escaped your notice, Psalm 19:12. "Who can understand his errors?" And then view the curse of the law justly due to you on these accounts, and thereupon take a view of the remedy in Christ.
(3.) Then go to God in prayer, and confess before him accordingly, what you were in your birth, what you have been in your life, and what you deserve to be made in the other world. Go through the
several periods of your life in your confession, and lay out before him the particulars, wherewith conscience charges you. This is the way to vomit up the sweet moral; and why should we hide, or stick to confess our sins particularly, since we must all answer before the tribunal of God? Having thus confessed your sins, confess your desert of hell and wrath for them, and condemn yourselves; yet looking to God in Christ for mercy and pardon, 1 Cor. 11:31. "If we would judge ourselves, we should not he judged."
(4.) This done, consider the covenant offered you in Christ in the gospel, with the perfect righteousness, full remission, and right to eternal life, held out to you therein. Examine yourselves as to your believing it, and your willingness to enter personally into it, and to venture your salvation on that bottom; and to take Christ in all his offices; to resign yourselves to him as your Head and Husband, to be his only, wholly, and for ever.
(5.) Then go to prayer, and solemnly in express words from the heart, take hold of the covenant, believing, and resting your souls on Christ in it, with an express view to death and eternity; give consent to him in the gospel-offer; taking him in all his offices; resigning yourselves to him for time and eternity. And ye that can write, may, for your comfort and establishment, write this your acceptance of the covenant, and subscribe it with your hand, Isa. 44:5. "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel*."
Lastly, After that you may address yourselves to God as your covenanted God, laying before him particular petitions relative to your removal into the other world, your reception into heaven, and the happy resurrection of your body at the last day.
Such a time well spent, would be the best spent time of all your life; and this course sincerely followed, ye would be ready for the other world, come the removal when, and in what manner it will, so that ye might say with David, 2 Sam. 23:5. "Although my bouse be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure," &c.
2. Put your worldly affairs in order, for your removal; such of you as have any occasion that way. Be precisely just and upright in the course of your dealings with men, that you may have nothing to leave that is not well come, as ye would not leave a moth or a curse in it. Accommodate your way of living unto your ability, and go not beyond it. One had better live scrimply upon what is his own, than plentifully on what is another's. Keep your business as far as possible from a state of perplexity and confusion, by stating and keeping your accounts clear. And one's testament lying by him, would not in the least make him either sick or sore; but it would be a great ease when sickness or death comes, to think, that part of one's work is done already. And it would be no great toil, for them that can write, to alter it from time to time, as there is any notable alteration in their affairs.
SECONDLY, The next particular branch of exhortation, which I offer you as native from the text, is, Do not put off or delay to make ready for your removal into the other world; but immediately set about it, since it is quite uncertain at what time you may remove. To enforce this I offer the following motives:
1. God has allowed you time to make ready, but not one moment to delay it, 2 Cor. 6:3. "Behold, now is the accepted time; behold now is the day of salvation." Heb. 3:15. "To-day if ye will hear his voice, harden not your hearts." All the time you have had, since you came to
the years of discretion, has been allowed you to make ready; so that if you should now be removed unready for it, ye will not have it to say, that ye had no time for it. Perhaps it did not come in your head to make ready for the other world, having been so short while in this. But whose fault is that? However, should you put it off but till tomorrow, ye do it at your peril without God's allowance.
2. One hour's delay may be an eternal loss, yea one minute's: for this hour, this minute, you may be removed into the other world. And where then is the next hour, or minute, which you put it off to? Why will men thus let slip the time they have, and trust to a time they have not, and perhaps never shall have? What a venture on eternity upon an uncertainty? Should one cast away in a water, put off till the next minute his taking hold of the rope; we would reckon him a selfdestroyer, because ere the next minute he may be in the bottom.
3. Though ye get the time ye put off unto, how are ye sure of grace to help you to improve it? Though the ship be not gone off, the wind may be fallen, and the tide gone; that is an awful word, that may justly strike with trembling, Luke 14:24. "I say unto you that none of those men which were bidden, shall taste of my supper." Indeed delayers to make ready seem to imagine, that it is in their own hand to put themselves in readiness, when they think good. But, alas! they deceive themselves, 2 Cor. 3:5. Common experience shews, that when sucha time comes, men are as ready for a new delay as ever.
4. The longer ye delay, ye make the work of making ready the more hard, Jer. 13:23. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." It is like the mending of a dam: take it in time, it will be the easier; but to put it off, the breach grows wider, and will cost far more labour. Alas! it often fares with our souls in this case as with bodily
diseases, which if taken timely might be carried off; but at length they grow so inveterate, being neglected that they spurn all remedy.
Lastly, So far as ye delay, ye are unfaithful and cruel to your own souls, leaving them for the time in hazard of perishing. If ye had a child fallen into the fire or the water, would you delay to pull him out? Thy soul is fallen into a gulf of sin and misery under the curse, and is every moment in hazard, of falling down to the bottom; why do ye put off? why do ye not presently set yourselves to make ready?
Here I am aware of several objections, which I must answer.
Object. 1. I am but young yet; what needs so soon making ready for the other world?
Ans. 1. And may ye not die young? Are there not in the churchyard, such as have died in childhood? are there not boys and girls in their graves there, young men and maids, men and women in their prime? I suspect, that, on a just calculation, there would be found far more such than those of grey hairs. Therefore delay not to make ready though young.
2. To whom should your youth and strength be devoted, to God your Maker, or the vain world? Whatever extravagant notions obtain among the young with respect to this, I defy them to get a footing for them, but in their vain imaginations, not to be supported but by overlooking God and their Bibles, which lay them under a necessity of solid seriousness, strict walking, and making ready, as well as others. Are they excepted in the divine precepts, and calls to these things; or in the threatenings, in case of neglect? No; Psal. 148:12, 13. "Both young men and maidens, old men and children, Let them praise the name of the Lord; for his name alone excellent, his glory is above the earth and heaven." i. e. Let them praise and serve him with
the vigour of youth, and not spend it on the vain world; it is God's gift, let them not sacrilegicusly rob him of the use, of it, but seriously consider that caution, Eccl. 11:9, 10. "Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou that for all these things God shall bring thee into judgment. Therefore remove sorrow from thy heart, and put away evil from thy flesh; for childhood and youth are vanity."
3. It is a rare thing to find such as are bred up under the gospel, and spend their youth without making ready, to get grace to make ready after, Job 20:11. "His bones are full of the sin of his youth, which shall lie down with him in the dust." It is an ordinary thing in a vain world, for the young to think with great reason to stave off the seriousness of religion, till once they be married at least. But it is a just and awful observe, that they who living under the gospel vainly and carelessly before, are rarely converted after they are married, but are a step farther back from Christ. It is founded on Luke 14:20. "Another said, I have married a wife; and therefore I cannot come." And to confirm it do but observe how many there are who in their youth and single life rave" hopeful signs, wither away when once dipt in the cares of a family. But in case that grace do reach you after that time, ye will readily find it a saving so as by fire, being broken and braised in your entry to it, at another rate than you might have been before.
Lastly, After all it is a base and disingenuous thing, to put off the answering of the gospel call and serious religion, till once ye are past your best. How think ye God will take that off year hand? Mal. 1:8. You will reserve the dregs of your time for God, and give the flower and cream of your days to the vain world I beseech you imagine yourselves in these circumstances applying to God, and beginning to
make ready; and Jet conscience guess what is likely to be your answer and success.
Object. 2. My hands are now so full of business that I cannot get opportunity to make ready; but if I were at the end of such and such a business, and freed from such entangling circumstances as I am now in, I would set myself to make ready.
Ans. 1. Is not your business for the other world your main business? Though your other business should go never so well, if that be marred ye are ruined, so as nothing will make up your loss, Matth. 16:26. If that were once right, let your affairs in the world be never so unsuccessful, it cannot make you unhappy. How then can ye reasonably put it off longer?
2. Take heed that the business that mars you to-day from your great work, be not succeeded to-morrow with a business that will mar you more. It is ordinary, that he who puts off his great work, to a fitter time than the present, when the time comes he set, it is found less fit than the former. The case of Felix may be a warning here, Acts 24:25.
Lastly, That is at best a great and hazardous venture. Death comes in on men in the midst of business without ceremony, however lothe they may be to break it off to prepare for death, Ps. 146:4. "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish," Luke 12:20. Wherefore let no circumstances, however perplexed and entangled, move you to delay.
Object. ult. It is time enough to make ready when one comes to a death-bed.
Ans. 1. That is a manifest contempt of God, and of the other world. What? Is the matter of the other world such a trifling thing, as to
delay making ready for it, till ye be able no more to pursue the things of this life? Is it so small a matter in your eyes, to obtain the favour of God, and a reception into his family above? You will certainly change these thoughts.
2. Ye may possibly get no death-bed, but may in an instant drop out of this, into the other world. Death sends not always messengers before, to warn of its approach; many a man in health has by some providential incident been suddenly dispatched into the other world. And delayers have ground to fear it will be their lot in a special manner, as ye may see, Matt. 24:48–51.
3. Though ye get a death-bed, ye may be rendered incapable of making ready, by the nature of your disease. Though ye be capable, you may get enough ado even to die, through a vehement toss of sickness. If there was one thief on the cross that got repentance, there was another that died hardened; and this is most likely to be your case who so delay.
Lastly, Death-bed repentance is seldom sincere. "What is recorded of the Israelites in the wilderness may well have weight here, Ps. 78:34–36. "When he slew them, then they sought him; and they returned and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues." The terrors of death may make a mighty concern about the other world in a graceless heart; but what sincerity there is for the most part in these things, may be learned from the case of such brought to the gates of death, who after all turn just back to their old bias.
THIRDLY and LASTLY, The last thing upon this use of exhortation is, Having made ready, keep ready. Tour interest as well as duty is
concerned in this. Therefore take the following directions.
1. Keep grace in exercise, Luke 12:36. "Let your loins be girded about, and your lights burning. Slumbering virgins, though wise, are not ready to meet the Bridegroom. Let faith be awake, love kept warm, desires astir, &c. And labour to be spiritual in all religions performances.
2. Beware of dipping deep again in this once forsaken world; of being drowned in its pleasures, racked with its cares, glued to its profits, lifted up with its smiles, or sunk with its frowns, 1 Cor. 7:29–31. "This I say, brethren, the time is short. It remaineth, that both they that have wives, be as though they had none; and they that weep, as though they wept not." &c.
3. Be careful to keep a clean conscience, as Paul, Acts 24:16. "Herein," says he, "do I exercise myself to have always a conscience void of offence toward God and toward men." Have you got on your wedding garment? keep it unstained as far as may be; and what spots are daily contracted, be daily washing out, John 13:10.
4. Be always busy in your generation work, for the honour of God, and the good of others, as ye hare access; that the Master coming find you not idle, Luke 12:43. "Blessed is that servant, whom his lord when he cometh, shall find so doing."
Lastly, Live in expectation of the better world, and your removal into it Job, 14:14. "All the days of my appointed time will I wait till my change come." 2 Tim. 4:7, 8. "I have fought a good fight, I have finished my course, I have kept the faith, Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give at that day; and not to me only but unto all them also that love his appearing." Look for the day of your removal, as a day that
will be your redemption-day, your marriage-day, your home going day, the day bettter than that of your birth.
Upon the whole that has been said touching the other world, I make these two concluding reflections,
1. We will all at length be in that world, of which we have so long had the report; and we will see in it what we have heard about it, however foreign it appears to us now. Some of our brethren and sisters have been carried off into it in the time that we have been on this subject; and certainly it is not for nought that it has so long sounded in our ears.
2. However we may now lightly pass, and make very little reflection on what has been said thereon: I doubt not, we will all have our reflections upon it, when we come there; particularly, whether we land in the upper or lower part of it, looking back on what we have heard of it, we will have this reflection, That the half has not been told. What others we will there have, the day will declare.
THE PECULIAR ADVANTAGE AND BUSINESS OF LIFE OPENED UP, AND
APPLIED
Several Sermons, preached at Ettrick, in the year 1727
ISAIAH 38:19
The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.
IT is much to be desired, that men would consider the great business of their life: but few do it, till it is just going or gone out of their hands. Hezekiah had been at the brink of the grave, and learned those just thoughts of life, which he gives us with much concern in the text. Wherein we have,
1. The mercy of life: "The living, the living, he shall praise thee," &c. Ver. 18. He had been speaking of the dead, the inhabitants of the gloomy mansions of the grave; and in opposition to these he here speaks of the living, and in a triumphant manner proposeth to speak of them, as seeing the mercy of life. A serious view of death is the way to get just thoughts of the mercy of life.
2. Wherein the mercy of life, the peculiar mercy of it, consists. And the decision of this is in a vein of thought peculiar to the spiritual man, in a spiritual frame.
1st, Ask the carnal man, where lies the mercy of life? And,
(1.) If he is in prosperity, with health and wealth, he reckons the mercy of life lies, in that the living man may enjoy the pleasures of sense, mirth, and jollity, and may lay up wealth for him and his; all which stern death robs a man of. But there is not one word of this here.
(2.) If he is in adversity, poverty, and sore sickness, he either cannot see the mercy of life at all, but thinks they are well that are away, that are out of poverty and pain, and lie at ease in the dust; So crosses
make him wish to be away. At best, he reckons it the mercy of life, that he is not there where it may be he would be worse, viz. in hell. But there is not a word of all this neither, in the text.
2dly, Ask the renewed man in an ill frame of spirit, where lies the mercy of life? If he is in outward prosperity, he will be ready to reckon it lies in the comforts of this life. If he is in adversity, the troubles of life are so great, that the mercy of it is small in his view; only heaven bulks in his eyes, and that as a place of rest from trouble. But there is nothing of this neither in the text.
The decision is, The mercy of life lies in the business of life, to wit, being serviceable for God in the world: "The living, the living, he shall praise thee," &c. Hezekiah counts that the great mercy of life, to have access to be useful for God in the world. Which speaks, (1.) A high esteem of God and his service, as men count it a favour to be allowed to serve their prince. (2.) An ardent love to him, as men delight to serve the interests of those they dearly love. This will be to a spiritual man in a spiritual frame the most desirable thing in life: Philip. 1:20, 21. "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death. For to me to live is Christ, and to die is gain." This is a just endearment of life. Now, the business of life, for which it is desirable, is twofold.
1. To praise or glorify God in the world; to speak of the perfections of his nature, and shew forth the praises of him who hath called us, among men, to the advancement of his kingdom here; the sun to strike up beams of his glory in a dark world, and commend him and his way before and to others. Now, here consider,
1st, Whose is this privilege: "The living, the living;" i. e. the living all along in a succession of generations to the end of the world. That is the import of the doubling of this word. This access to the praising of God in the world, is peculiar to the living. And,
(1.) It is not those that are now dead, but those that are now living, that have access to shew forth his praise and glorify him, in a world where he is so much dishonoured; to side with him, and take his part against his enemies. It is true, the souls of dead saints are praising God in heaven in the holiest strains: but what the better is the world of these praises? No more than they that are sitting in the dark room down stairs, are the better of a glorious lamp shinning in the upper room. Is there ever a poor sinner brought acquainted and to fall in love with Christ by their means? No; their praises of God are to sinners here as if they were not; they hear them not. Is the kingdom of Christ in the world advanced by these praises? No. It is the living, the living only, that have access to those pieces of service to God. The living man that sits in a cote-house, has the access to glorify God in the world that no saint in heaven has.
(2.) If those that are now living were once dead, they will have no more access to praise him in the world; but those that will be then living: and so on to the end. Men will go off the stage one after another, but they will not carry that work with them; but it will still be left in the hands of the living, and no other, whatever they make of it. There are heads, tongues, and hands of ministers and Christians lying in the grave, that have contrived, spoken, and acted well for God in the world: but now, if the cause of God and religion, which is very low, were at the last gasp, there is no more help to be had from those heads, tongues, and hands. The living only must speak and act for it, or it must lie.
2dly, An instance of it: "As I do this day." Hezekiah was recovered from sickness, and he gives God the praise of it. He looked on it as his bounden duty to fall closely again to that business of life, which was likely to have been taken out of his hands by death. What time of life the Lord lengthens out to us, after threatening a removal, we should be careful to use for the honour of God.
2. To propagate his name and praise: "The father to the children shall make known thy truth." It is the special business of life, to endeavour that the name of God may live and be glorified in the world, when we are dead. It is a black mark for persons not to care what come of the world if they were out of it. A child of God will be concerned, that religion may be kept up and propagated in it: and while he is living, he has access to contribute to it. And here consider,
1st, What he has access to do for that end; namely, to praise God to the younger sort, that are likely to live after he is gone; especially to his own family, and particularly his own children. Heb. "The father to the children;" q. d. The father [shall praise thee] to the children. They may shew to them how lovely God is, and how desirable his way: and when they have children, they may do the same to them; and so on, God's praise will be kept up in the world.
Now observe, he is still speaking of the living, for these are the the subject expressly proposed to be spoken of. q. d. As for the living, the living father may praise thee to the living sons. It imports,
(1.) If the father die, though the children live, he can do God no more honour, and them no more service, that way. If he has neglected his duty to his family in his life, he cannot come back again to mend the matter. If he left them ignorant of God, and strangers to him, though one word from him again could save their souls from the pit, he has no more access to give them it.
(2.) If the children die, though the father live, he can do God no more honour, and them no more service, that way. He may take care of their dust, to bury it; but he can do no more for their souls: "As the tree falls it must lie." While they are both standing and living together, he has access to serve their souls: but when one of them falls, that work is at an end.
2dly, How he may do it, how he may commend him to them; namely, by making him known to them, as an object worthy of their faith, trust, and confidence: "Shall make known thy truth." The expression in the Hebrew is concise, He may make known, unto thy truth. The word rendered to hope, ver. 18. properly signifying intensely to look, Neh. 2:13, 15. is understood, q. d. That they may look unto thy truth or faithfulness. So in it are two things to be consdered,
(1.) The proper method of praising or commending God to the rising generation; and that is, by making him known. The more he is known, the more lovely will he appear. "God is light." The best way to commend the sun to one sitting in a dark room, is to open the windows, and let in its light, and bid him look to it with his eyes: The best way to commend God and religion to the generation rising, is to labour that they may know and understand them, by teaching.
(2.) The great thing we are to have in view in that work. It is, that they may look intensely unto his truth; that they may look away from the lies and vanities the world is holding out to them, to be embraced as their portion: and that they may look unto the truth of God in Christ, in the promise of the gospel, by an eye of faith, trust and confidence, fixed on it, and hold by that as their portion, their sure portion.
This is what men do for the rising generation, and the view they should do it on: but God only can give it efficacy. No doubt Hezekiah
did as he said, commended God, and made him known to Manasseh his son: but how unsuccessful all he did that way was, is notour from the wicked life his son led. Yet Hezekiah's work was accepted, and his prayers heard in the end: and perhaps his words were minded too, in Manasseh's conversion at long-run.
Three doctrines are deducible from the words.
DOCT. I. It is the peculiar mercy of life, that the living only are, and all along will be, those that have access to praise and glorify God in the world.
DOCT. II. It is the special buisness and privilege of life, to propagate religion, God's name and praise, the standing generation to the rising generation, the fathers to the children, all along.
DOCT. III. The true way of propagating religion, the standing to the rising generation, is, That the former made God known to the latter, so as they may betake themselves unto him, his truth and faithfulness, by faith and trust.
We shall handle each of these doctrines in order.
DOCT. I. It is the peculiar mercy of life, that the living only are, and all along will be, those that have access to praise and glorify God in the world.
In prosecuting this doctrine, we shall,
I. Consider the praising or glorifying God in the world.
II. Shew how it is a valuable mercy and privilege of the living, that they have access to praise God in the world.
III. How this access to praise God in the world, is and will be the peculiar mercy of the living.
IV. Lastly, Apply.
I. We shall consider "the praising or glorifying God in the world." And here we shall shew,
1. What praising of God is.
2. What are the peculiarities of the praises of the living.
First, What praising of God is. It is the acknowledging and declaring of the glorious excellencies of God, as he has manifested himself in his word and works; and imports,
1. The belief of the being of God, Heb. 9:6. "He that cometh to God, must believe that he is." Atheism wholly cuts off the praises of God; for who can praise that which he does not believe to be? The works of creation and providence proclaim his being; but such is the natural enmity of man against God, and his addictedness to his lusts, that he secretly wisheth there were not a God, and so is disposed to believe so, if he could get any footing for it: Psalm 14:1. "The fool hath said in his heart, There is no God:" and that is at the root of men's living to a contrary end to his praise, Tit. 1 ult. "They profess that they know God; but in works they deny him, being abominable and disobedient, and unto every good work reprobate."
2. The knowledge of God. To whom he is an unknown God, he will be an unpraised God. Hence ignorance is ruining: Hos. 4:6. "My people are destroyed for lack of knowledge." Is. 27:11. "It is a people of no understanding; therefore he that made them, will not have mercy on
them, and he that formed them will show them no favour." To live to the praising of God, requires,
1st, The knowledge of who he is, Father, Son, and Holy Ghost, one. God, 1 John 5:7. In the name of the three persons we are baptized by divine appointment: if we know him not so, we know not the God to whom we are engaged in baptism; and so cannot praise him.
2dly, The knowledge of what he is; the discerning of his glorious perfections, which are the matter of his praise. We must know him to be the greatest and best of beings, infinite eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth; more excellent than any Creatures, or all of them together, as being the fountain of all excellency in them.
3dly, The knowledge of what he has done. His works are glorious, creation, providence, and redemption. By them he shows what he is, Psal. 19:1. "The heavens declare the glory of God: and the firmament showeth his handiwork," and affords us matter of praise: and we are to think on them for that end, that we may from thence praise him, Psal. 111:2. "The works of the Lord are great, sought out of all them that have pleasure therein." And it is highly offensive not to regard them: Psal. 27:5. "Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up." That is to deny him his praise.
3. The love of God. Love is the mother of praise, and natively brings it forth. They that do not love God, can never kindly or acceptably praise him. 1 John 4:16. "God is love," not only subjectively, infinitely loving; but objectively, wholly lovely. And so he is in the eyes of all who live to his praise. To them the Father is lovely, the Son lovely, the Holy Spirit lovely. Every attribute of God is lovely. The holiness and purity of his nature, the great eyesore of carnal men, is most
lovely to them: Exod. 15:11. "Who is like unto thee, O Lord, glorious in holiness, fearful in praises, doing wonders? Psal. 30:4. "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness." His works are lovely. The creation of the world is a lovely work, the guiding of it by providence a lovely work; but the most lovely is the redemption of the world by the blood of Christ.
4. The admiration of God; which is, love and esteem raised to a high pitch. This is the nearest cause of praise; for it is the heart swelling with the admiration of the object, that bursts forth in praises, Exod. 15:11. above cited. They that live to God's praise, are admirers of him: they see all excellencies in him to be transcendant, nothing comparable to them in the whole creation, and believe there are infinite treasures of excellency in him, which they cannot comprehend. So their heart saith, with the Psalmist, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee, Psal. 73:25. Launching into the ocean of the glories of his nature and works, they see it shoreless: Psal. 106:2. "Who can utter the mighty acts of the Lord? who can shew forth all his praise?
5. Lastly, The expressing that love to, and admiration of him: Exod. 15:11. forecited. Micah. 7:18. "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy." This is it in which the essence of praising God consists, and is the great end for which man was made: and it is the native becoming return the creature is to make to its Creator, from whom it has received all, and to whom it can give nothing, but only commend him, and set forth his glory. And this not being confined to words, is twofold.
1st, Vocal, by words. It is called "the calves of our lips," Hos. 13:15. Man's tongue is called his glory, Psal. 16:9. as being a prime instrument wherewith he is furnished for praising and glorifying God. And thus we are to praise him, solemnly and statedly, in the duties of worship, singing his praises; and occasionally, in speaking to his praise, as we have occasion offered.
2dly, Real, by deeds or actions, though it be not accompanied with words: for as there is a practical atheism, Tit. 1 ult.; so there is a practical praising or glorifying God. And this is the main thing in that praise which is the end of life, without which vocal praise avails not. It is twofold.
(1.) In the heart: 1 Cor. 6:20. "Ye are bought with a price: therefore glorify God—in your spirit, which is God's." Men's praise of men from the teeth outward may pass, but God knows the heart; and if the heart harmonize not with the tongue, it cannot be accepted of him, Is. 29:13. He must be praised in our understanding, thinking and esteeming him above all, Psal. 73:25.; in our will, chusing him above all, for our portion, Psal. 142:5.; and in our affections, loving, rejoicing, and delighting in him above all, Psal. 37:4.
(2.) In life and conversation: Matth. 5:16. "Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven." A holy life is a shining light, to let a blind world see the glory of God: for as God has expressed his nature in his word, so his word is expressed again in a holy life, Philip. 2:15, 16. The study of holiness says "God is holy;" mourning for every sin proclaims him spotless; and horror of secret, as well as of open sins, is a testimony to his omnipresence and omniscience.
Secondly, What are the peculiarities of the praises of the living? The praises of the living saints have these peculiarities, which the dead
have no access to.
1. They are the praises of the whole man, in soul and body too: 1 Cor. 6:20. "Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." Those of the dead are of their souls only; but the living have access to praise God, soul and body in concert. Even the clay body hath, for the time of life, access to join in this honourable work: but death breaks it in pieces, that it can no more bear a part in God's praise.
2. They are praises which may spread among the living, as in their land, from whence the dead are cut off, Col. 3:16. "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." The voice of the praise of living saints, may be heard under this vault of the heaven but the praises above, as high a strain as they are in, reach not hither, to this our native earth.
3. They are praises raised by the way to the heavenly kingdom, which the dead have no more access to join in. The living are upon the road, the dead are at their journey's end. There is a song of praise raised in the house of our pilgrimage, Psalm 119:54; but there is a deep silence in the grave. The wilderness song is peculiar to the living.
4. They are praises of faith, not of sight; 2 Cor. 5:7, "For we walk by faith, not by sight." The saints in glory raise a song of praise to God, upon their seeing and enjoying; the living saints, upon their believing what their eye hath not seen, 1 Pet. 1:8. Praising of God on what one sees of him, is more comfortable to the party himself; but praising him, upon what one believes of him, if other circumstances be alike, is more to the honour of God; John 20:29, "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are
they that have not seen, and yet have believed." Rom. 4:20, 21, "Abraham staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God: and being fully persuaded, that what he had promised, he was able also to perform."
5. Lastly, They are praises to God amidst a deal of dishonours done to him. David takes notice of God's covering a table to him in the midst of his enemies, Psalm 23:5; and God will take notice of praises given him in the midst of those that dishonour him; Rev. 2:13, "I know thy works [written to the angel of the church in Pergamos], and where thou dwellest, even where Satan's seat is; and thou boldest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. The saints in glory praise him, there being none to open a mouth to his dishonour: but living saints praise him, in the face of contradiction by a wicked world: Prov. 28:4, "Such as keep the law, contend with the wicked."
II. The second general head is, to shew, How it is a valuable mercy and privilege of the living, that they have access to praise God in the world. The living should value this as their privilege,
1. In regard they might justly ere now have been put beyond all possibility of praising God at all; but might have been blaspheming in hell, through extreme anguish and despair; Lam. 3:22, "It is of the Lord's mercies that we are not consumed, because his compassions fail not." The rich man in hell, tormented in the flame, had no access to praise God; the burden of wrath lying on the damned there, will hold down for ever their praises, and change them to howlings.