Part 7
3. Mere moralists, who satisfy themselves with moral virtue, in obedience to the letter of the second table of the moral law, but neglect the duties of religion towards God. They are just and honest in their dealings with men, but neglect their duty to God. These also are sinners, and miserable will be the case of those whose souls are gathered with them in the other world, Matth. 5:20. "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter the kingdom of heaven." They seek not God's face, and they will be hid from it.
4. Formalists, who have a form of godliness in a profession of religion, and performance of acts of devotion; but are strangers to real religion, 2 Tim. 3:5. Some of them are gross hypocrites, who stain their profession of religion with their untender walk in matters of the second table, Matth. 23:23. Others are close hypocrites, whose outward conversation is blameless, but they are strangers to heartwork, the secret part of the Christian life, and entertain always some beloved lust or other. These also are sinners, Mark 10:21; and wo will be to those whose souls are gathered with them in the other world, Psal. 125 ult. "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity." Matth. 24 ult. "And shall cut him asunder, and appoint him his
portion with the hypocrites; there shall be weeping and gnashing of teeth."
Now all these are sinners, grievous sinners, who, if they continue so, will undoubtedly perish. They are justly called and reputed sinners, in opposition to saints. For,
(1.) They all miss the mark totally that men should aim at. The word by which the Holy Ghost expresseth sin, is properly to miss the mark, Judg. 20:16. The mark that all men are obliged to aim at and hit, is the glory of God, the chief end of man, 1 Cor. 10:31. The saints brought to the enjoyment of God in Christ, do all hit it, though not perfectly, Phil. 1:21. Rom. 14:7, 8. They live to the glory of God their Creator and Redeemer. But all natural men miss it totally, Rom. 3:23. They are conjured within the circle of self; they live to themselves, not to God; their lusts, morality, and religion meet all in the dead sea of self. They are a company of self-lovers, self-seekers, self-pleasers, Phil. 2:21. So they and their way, not being directed to God, shall perish from his presence, Psal. 1 ult; and their straying will end in their falling into the pit.
(2.) They are all guilty of death before the Lord, 1 Kings 1:21; with Rom. 3:19. The sentence of death is in force against them, and they are sons of death. The curse of the broken law lies on them, binding them over to avenging wrath. But the saints are not so; though they are not without sin, yet they are without guilt of eternal wrath. Rom. 8:1. They are absolved in their justification; but natural men, whatever be the difference of their crimes, are all sinners, law condemned criminals.
(3.) They can do nothing but sin, Psal. 14:3. It is true, the saints sin in every thing they do; but yet they do things truly good, and accepted of God, Isa. 56:7; the imperfections attending their duties do not
quite mar them, 2 Cor. 8:12. But natural men's actions are all sins, their natural, civil, and religious actions, only evil. Their whole life is woven into one web of sin from the beginning to the end, without one thread of purity in it: so they are sinners in a most proper sense.
Quest. How can that be, since they do things that are unquestionably good? Ans. It cannot be otherwise. For,
[1.] The principle of action in them is quite wrong. They themselves are wholly corrupt and loathsome, and so is all they do. Put the best of liquor in a vessel used to filthy uses, and one cannot look on it, Tit. 1:15. "Unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled." Their filthy state defiles their duties, but their duties cannot purify them, Hag. 2.
[2.] The end of their actions is quite wrong. They are like a servant very busy, but in the mean time he is working to himself, not to his master, Zech. 7:5. "When ye fasted and mourned—did ye at all fast unto me, even unto me?"
(4.) They all sin with true whole heart and good-will, to it. The saints do not so, 1 John 3:9. They have a contrary principle in them that contradicts the inclination to sin, so that at most it is but with a halfwill, Gal. 5:17. But natural men are all flesh, wholly corrupt, therefore the heart goes with a bent-sail to sin. It is true, there may be something opposing sin in the unregenerate; but then that struggle of theirs is but betwixt the flesh in one part lusting, and in another fearing.
(5.) All their sins that ever came on them through the whole course of their lives, are still abiding on them, in the guilt, filth, and dominion of them. It is not so with the saints; guilt contradicted is done away, the filth is in part removed, the reigning power of sin is broken. Sin
in them is like mud in a spring, but in natural men like mud in a pool. Sin is ever coming on, never going off; but all sticks, original and actual; for there is no remission of sin to them, and no sanctification by the Spirit. Unbelief is a need-nail to all their sins, John 8:24.
Lastly, They continue sinners in the other world, Prov. 14:32. "The wicked is driven away in his wickedness." In the moment of death the saints are perfected, they are no more sinners; but natural men have sin left on them, when they die; then the sentence takes place, Rev. 22:11. "He that is unjust, let him be unjust still, and he which is filthy, let him be filthy still," and they are cast out as unclean into the unclean place.
III. I proceed to shew what it is for one's soul to be gathered with sinners in the other world. It implies,
1. All men's souls are to be gathered out of their bodies by death, Job 34:14, 15. "If he set his heart upon man, if he gather unto himself his spirit and his breath; all flesh shall perish together, and man shall turn again unto dust." Man consists of a soul and a body; the body was originally dust lying here and there scattered on the earth; and at death it must be reduced to the same condition again; the soul came immediately from God, and at death must return to him, Eccl. 12:7. And no man can have power to retain it in the body, but it must be separated from it, and so the man dies.
2. There are very different receptacles of separate souls; there is a blessed receptacle of the souls of saints, wherein they shall all be together in the other world; and a miserable receptacle for the souls of sinners, where they also shall be together in that world. Though the receptacle of the bodies of saints and sinners is common to both
in this world, both lying in the same church-yard, yet that of their souls is not so.
3. A separation of the soul from the society of saints, Matth. 13:41. At death, sinners that were mixed with the saints in this world are gathered out from among them, like weeds from among the corn, and tares from among the wheat. And we should be concerned now, that that be not our lot. For it will be a most terrible excommunication, Psal. 1:5. "The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous."
Lastly, A placing of the soul in the society of sinners in the other world, putting them in the same place with them, and in the same state. This is to be deprecated, "Gather not my soul with sinners." To be gathered to sinners as our people, shut up with them in the same receptacle of spirits, to have our lot with them in the other world, and fare as they fare for eternity, is what we should be in the greatest care and concern, that it be not our lot.
IV. I shall consider this care and concern; or shew what is implied in this earnest request, "Gather not my soul with sinners." It implies,
1. A sure and certain expectation, that our souls must he gathered into the other world by death. The Psalmist prays not against the gathering simply, for in that case neither prayers nor tears can prevail, force nor fraud, Psal. 89:48. "What man is he that liveth and shall not see death?" But since they must be gathered, they pray that they be not gathered with sinners. There is no may-be here, but it must be, as it is "appointed unto men once to die," Heb. 9:27. We must lay our account with it, as an event inevitable.
2. A belief of the miserable state of sinners in the other world, and the happiness of saints. If one is not persuaded of these, he will be in
no concern about the matter. But we must look beyond this world into the other, and in the glass of the word take a view of the state of sinners and saints there, to raise us to due concern in it. Often do men look into the state of sinners here, and behold the easy life they have of it, and they wish in effect to be among them; but if we look to them in the other world, we will wish to be far from them, to have nothing ado with them.
3. A horror of the state of sinners there. The man looking to it shrinks back, saying, Save me from it! Their state there duly apprehended, is apt to breed such a horror, as not only cures the envy at their present prosperous state, but makes the man that he would not for a thousand worlds, his soul were in their souls' stead, Psal. 73:18–20.
4. An earnest concern to be delivered from it. The man takes a view of it seriously, and he is not indifferent in the matter. He is not negligent as to the future state of his soul in the other world: but timely lays down measures for eternity, knowing that to miscarry in that point is a loss that can never be made up.
5. An acknowledgment that God may in justice gather one's soul with sinners. The best have as much sin as deserves it, and all are by nature liable to it, Rom. 3:19. And every one that sees the ill of sin, and its just demerit, will see that if justice take place against them, they will be gathered with sinners in the other world.
Lastly, A betaking one's self to the mercy of the Judge, in his own way, for the pardon of sin, and the removal of the just punishment, Job 9:15. And that is to confess sin, flee to lay hold on the altar Jesus Christ by faith, separating from the society and way of sinners in time.
V. I come now to give reasons, why we should be in such care and concern, that our souls be not gathered with sinners in the other world.
1. Because to be gathered with them is to be separated for ever from God, and the holy and happy society whereof Christ is the head, Matth. 7:23, "Depart from me, ye that work iniquity." The whole herd of sinners in the other world will be in a state of excommunication, banished from the comfortable presence of God, the place of his glory, Psal. 5:4, 5, kept out of the society of Christ, the holy angels, and saints, Matth. 13:41. And to be gathered with them must needs then be horrible.
2. They will be gathered into a most doleful place, Isa. 24:22, "They shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison." At death sinners are gathered into the prison of hell, shut up there to the judgment of the great day; and from the tribunal they will be driven away thither again all together, there to be shut up for ever, Matth. 25:41. The horror of the place they are gathered into, the eternal gloom there, the chains of darkness that will hold them there, the mist of darkness that never clears there, may all move to say, "Gather not my soul with sinners."
3. Because they will be gathered unto the most frightful society there, with the devil and his angels, Matth. 25:41. They will be cast into the lake of fire with the devil that deceived them; and that will be more terrible than to be gathered with dragons, serpents, and vipers here, which would quickly make an end of one. O that men would consider how the service of the devil in sin here, will bring them into the society of him and his angels hereafter, that they might have a horror of being joined with sinners!
4. Because sinners will be in a state of punishment there, heavy beyond expression; being "punished with everlasting destruction from the presence of the Lord, and from the glory of his power," 2 Thess. 1:9. Now is the time wherein sinners take leave to commit their crimes, trampling on God's laws, despising his Son, and grieving his Spirit; then will be the time that they must suffer and pay for all to the satisfaction of injured justice. And the view of that terrible reckoning may cause one say, "Gather not my soul with sinners."
5. Because they will be left in their sin there, Prov. 14:32. "The wicked is driven away in his wickedness." John 8:24, "If ye believe not that I am he, ye shall die in your sins." At the moment of death, it is said to the sinner, "He that is filthy, let him be filthy still;" and he is cast away as an unclean person into the unclean place, with all the guilt, filth, and power of his sins upon him, never to be removed. And here consider, (1.) The perverse frame of spirit, which is natural to man, being enmity against God, will remain with them there; for there is no sanctification of the Spirit begun on the other side of death. And it will be undisguised there, the peace being blocked up, and the war for ever betwixt God and them proclaimed. It will be irritated by their hopeless miserable state, Rev. 16 ult.
(2.) Their sin will be their punishment there; a just revenge of cleaving to it over the belly of all reproofs, warnings, and entreaties? So they will be filled with their own ways. And,
[1.] They will be cut with tormenting passions, envy at the happiness of the saints, fretting under their own misery, and despairing for ever of relief, Matth. 22:13, "There shall be weeping and gnashing of teeth."
[2.] As for their pleasurable sins that their hearts were set on here, the desire of them will continue, but the satisfying of them in any measure will be impossible. So they will be for ever racked between the desire and the denial of satisfaction to their lusts. Who then would not say, "Gather not my soul with sinners?"
Lastly, Because being once gathered with them, they will never more be separated from among them. As the tree falls it must lie. They that are gathered with sinners at death, must be gathered with them at the resurrection, and shut up with them in the pit of destruction for ever.
I shall now make some application of this subject.
USE I. Of information. We may learn from it,
1. That the state and condition of sinners, whatever advantages of ease, wealth, &c. it be attended with, is a miserable one, to be pitied, lamented and avoided, not to be envied or desired. For it is impossible that all the wealth of this world should counterbalance the wo in the other world that is abiding them. Who would desire his lot with a condemned malefactor, though he fared deliciously every day; or quietly enjoy the best covered table, while a sword was hanging by a hair over his head?
2. That the great business of our life is to learn to die, and the great business which we have to do in this world is to prepare for the other, Job 14:14 "If a man die, shall he live again? all the days of my appointed time will I wait till my change come." Here we do but sojourn, there we are to abide: here we are on our journey, there we come to our dwelling-place: and it is of the utmost consequence which part of that world we arrive in, Matth. 16:26. And they who do not see to that in the first and chief place, are fools with a witness.
3. That we are in hazard of miscarrying with reference to our abode in the other world; and carelessness about it will have a fatal issue. If all were to be gathered there into the happy receptacle without destinction, we might be easy; but it is not so; there will be a gathering into the region of horror, as well as into the region of bliss. And we will be sure to miscarry, if we do not in time secure our happy reception, in the way appointed.
Lastly, That the hazard of miscarrying in it should quicken us to suitable endeavours for securing our happiness in the other world. Our eternal state is our greatest concern, and every thing being to be plied according to its weight, it should be seen to with the greatest care, and nothing laid in the balance with it, neither cares, profits, nor pleasures.
USE II. Of reproof to several sorts of sinners. It reproves,
1. The careless sinner, who is careless about the other world, and his future state. How many are there, who never once seriously consider, where they are like to take up their abode in the other world? But they live as if there were no other life but this. O what do you think, that you will get away in a dream to the region of bliss, that you will stumble into heaven which you are not looking out for? No; you may drop into the pit that way, but not get up into the holy hill, Isa. 32:9, 10. The foolish virgins that were careless about oil to their lamps, got their head and heart full of care out of time, Matth. 25 and so will ye, if ye continue in that careless temper.
2. The slothful sinner, who cannot bestir himself to be at due pains in this matter. Though such are not quite unconcerned about the other world, yet they do nothing to purpose in it. If lazy wishes and faint endeavours would do it, they would be happy; but they cannot stir up themselves to take hold of an offered Christ, covenant, and salvation,
Isa. 64:7. to cut off offending right hands, and pluck out offending right eyes; to take the kingdom of heaven by force, and press into it. Alas! this is not a business to be managed on the bed of sloth, Eccl. 5:18. Remember the doom of the slothful servant, who was cast into outer darkness, Matth. 25:26, 30.
3. The delaying sinner, who puts off the business from time to time, till it be out of time, and he is ruined. The young put it off till they should become aged, the aged to a sick-bed, and the sick often find they have enough ado otherwise. So the proper time of securing happiness in the other world is lost, as in the case of Felix, Acts 24:25. But why will men delay what must needs be done, or else they are ruined, especially when time is uncertain?
Lastly, The malignant sinner, who hates the society of saints, and seriousness, a religions life and religious exercises; making the society and way of sinners his choice. O what confidence can ye have to cry to God, not to gather your soul with sinners in the other world, who are those in whom is all your delight in this? How can ye think to be gathered with saints in heaven, to whom with their way and exercises you have so great aversion on earth? Nay, that malignity against God's people shews you to be none of them; and you must be gathered to your people, your own people.
USE III. Of comfort to those who are in due care and concern now, that they be not gathered with sinners in the other world. This is a weighty concern to them that have it, and they will need comfort. And there are four things comfortable in it. It is comfortable,
1. That you are in the way of duty with reference to the other world, Matth. 24:46, "Blessed is that servant, whom his Lord when he cometh shall find so doing." While others are going on fearlessly, you are looking about you, concerned how it may be with you in the end.
It is a piece of wisdom, and hopeful, thus to be exercised in considering your latter end, Deut, 32:29. God's word speaks comfort to such, Isa. 35:3, 4. "Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not; behold, your God will come with vengeance, even God with a recompense, he will come and save you."
2. That you take your work in time, while yet there is hope; and so your care and concern may come to issue well, Isa. 32:20. "Blessed are ye that sow beside all waters." There is no son nor daughter of Adam but will be in that care and concern one time or other; so that there will not be two of the whole herd of sinners that will desire to be gathered together; but alas! with the most part it will be out of time, Matth. 25:11, 12. Now I say it is comfortable in your case, that you timely entertain concern about it, while the judge is on a throne of grace to receive such applications. I may allude to that, 1 Sam. 25:8. "Ye come in a good day;" with 2 Cor, 6:2, "Behold, now is the accepted time; behold, now is the day of salvation."
3. This care and concern is wrought in all God's elect, by the Spirit of Christ. The word calls for it, Acts 2:40. "Save yourselves from this untoward generation." The Spirit works it accordingly, Rom. 8:26; 2 Cor. 7:11. He it was that breathed that desire in the Psalmist; and those appetites and desires that are from the Spirit cannot be in vain. So that the care and concern is common to you with all the children of God, who all join you in that spiritual breathing, "Gather not my soul with sinners."
Lastly, You have to do with a good and gracious God, that has no pleasure to the ruin of sinners, Ezek. 23:11, "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." No tender man will give
his oath without necessity, or where there is no controversy to be decided by it. So here there is one, namely, the devil allegeth to sinners against God, that there is no pleasing of him, otherwise than in the sinner's ruin, and therefore all care and concern that way is needless. The slothful servant licketh up his vomit, Matth. 25:24, 25. "Lord, (said he) I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed; and I was afraid, and went and hid thy talent in the earth." And God purgeth himself by an oath of it; believe it then no more. Encourage yourself from the goodness of his nature in Christ, be that your care and concern.
(1.) Have you already got your heart's fill of the state and way of sinners out of Christ, so that you desire no more of it, but would fain be out of the reach thereof? The goodness of God's nature in Christ will not suffer the gathering of such a one with sinners in the other world, Psal. 26:4–9. Will a good God take a sinner already groaning under, burdened and wearied with the state and way of sinners out of Christ in this world, and stake him down with them for ever in the other world? No; be it far from him.
(2.) Have you got a longing after holiness, perfect holiness, and a liking of the purity of the shining ones there, that your soul cries, "Gather not my soul with sinners," but with saints in the other world? Truly that is the work of the Spirit of Christ in you; for "the carnal mind is enmity against God," Rom. 8:7. Hence is the promise, Heb. 8:10. "I will put my laws into their mind, and write them in their hearts." And it is the society of sinners, not as sinners, but as miserable, the hypocrite is frightened at; and the society of saints in the other world, not as saints or holy, but as happy ones, that they desire it. It is inconsistent with the goodness of God then to create
such longing and liking, and yet never satisfy it; so to open the month of the soul, and then to put an empty spoon in it.
Object. But a concern not to be gathered with sinners in the other world is a common thing, which Balaam and the foolish virgins had, as well as the godly; what comfort then can be in it, since one may have it, and yet be gathered with them in the end? Ans. There is a very great difference betwixt this concern in sincere Christians and others. There are four things, which, if you find in your concern in this point, you may conclude that you shall not be gathered with sinners in the other world.
1. If their separation from Christ as the chief object of your soul's love, makes you averse to be gathered with them, Psal. 26:8, 9. "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth: Gather not my soul with sinners." The ungodly, if all were right to that with them in the other world, could digest that; for Christ is not the chief object of their love. But this argues your esteem of Christ above all, 1 Pet. 2:7. and your desire of communion with him as your chief happiness, Phil. 1:23. You look upon sinners as seated in the other world, and you see Christ is not among them; and since he is not with them, your soul cries, Then, Lord, let not me be with them neither, for the chief object of my love is not among them. If this is the case, truly your soul shall not be gathered with them, John 6:7. "Him that cometh to me, I will in no wise cast out." Psal. 73:24, 25. "Thou shalt guide me with thy counsel, and afterward receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.
2. If you have a horror of their being left in sin in the other world, as well as of their being laid under punishment there, Rom. 7:24, 25. "O wretched man that I am, who shall deliver me from the body of this
death! I thank God, through Jesus Christ our Lord." Nobody believing the unspeakable torment of the damned in the other world, but must have a horror of it, because they love themselves. But laying aside the consideration of that, soberly ask yourselves, what think you of that part of the sentence, "Let him that is filthy, be filthy still," in itself? Abstracting from the torment joined with it, that would be no hard thing to most men, their hearts being wedded to their lusts, and not knowing how to shift without them. If then you find that thought of itself to be killing to you, and sufficient to make a hell; that argues you partakers of the new nature, that hath a horror of sin as its opposite, and desires to be holy and without sin, which is its perfection. And certainly God will not deprive the new nature of its desired perfection, and consequently will not gather a soul thus disposed with sinners in the other world, Psal. 138 ult. "The Lord will perfect that which concerneth me." Matth. 5:6. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled."
3. If you are with purpose of heart coming out from among them, out of their society, way, and manner of life in this world. Many would be content to live with them, though not to die with them, Numb. 23:10. But are ye not content to live with them neither, no more than to die with them? Have ye conceived an aversion to the life as well as the death, not only of the grossly wicked, but of all that are out of Christ, strangers to the power of godliness, being drawn to the love and choice of the fellowship of the saints by the lustre of the divine image on them? Fear not, God will never gather you with them in the other world, Psal. 26:4, 5, 9; 1 John 3:14; 2 Cor. 6:17, 18. Their company will not be made your punishment in the other world, that you would not make your choice here.
Lastly, If the hope of not being gathered with sinners in the other world, puts you on the study of universal purity, 1 John 3:3. The hope that ungodly sinners and hypocrites have of this tends to make them secure in sin, and leaves them at ease in the embraces of some one lust or other; the reason is because their concern that way is only to be freed from misery, not from sin. But the hope of the sincere is a lively one, a hope to be freed from sin, 1 Pet. 1:3. and this makes them bestir themselves against it in time impartially, Psal. 119:6.
USE ult. Let me exhort all of you now to be in due care and concern, that your souls be not gathered with sinners in the other world. This due care and concern is very extensive, and therefore I will branch out this exhortation in several particulars. And,
1. Lay the matter of the other world to heart, and be no longer careless about what shall be your lot in it, Rom. 13:11, 12. A careless unconcerned life about the other world, will make a frightful awakening at death, Luke 12:20. If you were to be removed out of a farm or a cot-house, you would look out for another before hand: and since you are to remove out of this world, look out for a comfortable settlement in the other, and shew yourselves men, wise men, and not fools.
2. Delay it no longer; for it is no due concern that admits of one day's delay; the reason is ere to-morrow come, your soul may be gathered with sinners, and staked down with them for eternity, Heb. 3:15. "Today if ye will hear his voice, harden not your hearts." No doubt there are many in hell, who once hoped never to come there, and to have set all to rights before gathering time; but the misery was, it came ere they were aware, and swept them away with sinners. They have been carried off in childhood, that hoped to be religious youths; and they have died in their youth who hoped to make all right by the time they
should enter in age. The little sleep, the little slumber they indulged themselves in, proved their ruin; for their poverty came upon them as one that travelleth, and their want as an armed man.
3. Let your souls be now gathered unto Christ by faith in the bond of the covenant, Gen. 49:10. He is the Captain of salvation, and none come to heaven but at his back, John 14:6. as the members of his mystical body, Eph. 5:23. Whosoever are not united to him, and brought personally within the bond of his covenant, will be left to be gathered with sinners. Therefore consider the covenant offered to you in the gospel, and sincerely take hold of it, as you would not so be gathered.
4. Give up with the society of sinners here, I mean not absolutely; but make them no more your choice, your familiar companions; for death will gather every one to his own people; and therefore "he that walketh with wise men shall be wise; but a companion of fools shall be destroyed," Prov. 13:20. The blessed man is known by the company he chuses, and most delights in, Psal. 1:1. And he that is not concerned to separate from the company of sinners here, is in no due concern not to be gathered with them in the other world; for it is vain to think to live with sinners, and die with saints.
5. Lay by your malignity against professors of religion, against seriousness, and godly exercises. Calmly consider what ye would be at. Are you really not able to endure any appearance of religion, seriousness, and godly exercises? Then there is nothing for you, but to be gathered with sinners in the other world, where you will see nothing like it for ever. But if you have any the least thoughts or hopes of heaven, you are quite unreasonable to think to get there, while you bear such a grudge against the very first draughts of that which is carried to perfection there. I wonder what sort of a heaven
they imagine to themselves, that have a heart rising at holiness; what kind of men and women they expect to see there, that are always sure to have a thrust at any serious person here, however they have a vail to cast over the godless and profane.
6. Associate yourselves with the godly; gather together with those that you would be gathered with in the other world, Psal. 119:63, "I am a companion of all them that fear thee," says David, "and of them that keep thy precepts." If you mind to lodge with them at the journey's end, it is reasonable to travel on the way with them too, and not with those that are holding a quite contrary route. Let not the faults you espy about them make you despise their society; there are no faultless companions to be had in this world; but it must be a dreadful cast of spirit, that makes every body's faults tolerable but theirs. That must spring from a deep-rooted enmity. But a lover of the King will reverence his children, though in rags; and God tries your love to him by the faults he has left in his people, 1 John 5:1, Psal. 16:2, 3.
7. Do not make light of withdrawing or absenting from the congregation of the Lord's people in public ordinances. The Sabbath congregations are the thing that in all the earth is likest to heaven; and therefore they are that which has most of the saint's heart, Psal. 26:8, "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth." Let the thoughts of the gathering with the one great congregation in the upper house, recommend the gathering together with the congregations in the lower. From whatever principles or motives people forsake the congregations of the saints here in public ordinances, they must either be gathered with them in the other world, or with sinners; there will be no separate heaven for them there.
Lastly, Carefully keep off the way of sinners here, and let your whole life be a going forth by the footsteps of the flock, Cant. 1:7, 8, Heb. 6:12. As is your course now, so must your end be. If you go the way of sinners, in this world, ye will be gathered with them in the other; if ye go the way of saints, ye will be gathered with them there.
To enforce this exhortation,
(1.) Consider the importance of your gathering in the other world, than which nothing can be greater. You have had the other world described to you in both its parts; and I may obtest you by all the joys and glories of heaven, that you lay this matter to heart; and by the dismalness of the place, the horrors of the society, and the dreadfulness of the state of sinners in hell, that you be in concern that your souls be not gathered there with them.
(2.) Make of your other concerns what you will, if you see not to this in the first place, ye are ruined to all intents and purposes, Matth. 16:26. "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Nothing will compensate this loss.
(3.) This is the only proper time for that concern, wherein it may be effectual; 2 Cor. 6:2, "Behold, now is the accepted time; behold, now is the day of salvation." If you miss it, in vain will ye cry; for a deaf ear will be given to all your cries, Prov. 1:24, and downwards.
Lastly, The gathering there will be eternal, and unalterable for ever; and therefore it highly concerns you now, that your souls be not gathered with sinners then.
Wherefore, upon the whole, let me obtain of you, (1.) That you will take some serious thoughts of the other world in both parts of it. (2.)
That you will inquire what case you are in for it. And, (3.) That you will lay down measures timely, that your souls be not gathered with sinners there. May the Lord persuade and incline your hearts unto this course.
THE IMPROVEMENT OF LIFE IN THIS
WORLD TO THE RAISING A GOOD NAME, THE BEST BALANCE FOR THE
PRESENT, FOR THE VANITY AND MISERY OF HUMAN LIFE: AND THE
GOOD MAN'S DYING-DAY BETTER
THAN HIS BIRTH-DAY
The substance of several Sermons preached at Ettrick, in the year
ECCL. 7:1
A good name is better than precious ointment; and the day of death, than the day of one's birth.
NEVER man more livelily represented the vanity of this world and human life, than Solomon did, whose wisdom and wealth gave him the fairest occasion to discover the best that could he made of it. He represents it in its best shapes, as a very heap of vanity and vexation, in the preceding part of this book. And indeed the vanity of human life is undeniable. Man, as to this world, is born crying, lives complaining, and after all, dies disappointed. But is there no remedy, no solid consolation in this case? Yes, but it must be brought from the consideration of the other world, and this life improved for reaching a happy life there. "A good name is better than precious ointment, and the day of death than the day of one's birth.
The scope of these words is, to point men away from the vanities of this life, and from this life itself, unto something that is better and
will give rest. Is any man affected with the vanity of human life, and would fain know what is best for him? Then let him know,
1. A good name is best, "better than precious ointment," which was a thing highly prized in the eastern countries. A good name is that savoury character among good men which riseth from a good life, casting forth its savour like good ointment. It is said of Christ, Cant. 1:3, that "his name is as ointment poured forth;" but all the saints partake of that anointing, Psal. 45:7, "God hath anointed thee with the oil of gladness above thy fellows." Wherever grace is, it exerts itself in the course of a gracious conversation, holy actions, which procure a good name to the party, in spite of all that the malice of the world can do. It is not a mere name, which a hypocrite may have; but a name raised on a solid foundation of grace and true piety.
Now that is "better than precious ointment," i. e. the best things of this present world, that carnal men set their hearts on.
(1.) It is better than all the world's wealth, that goes under the name of oil, Deut, 33:24, "And of Asher he said,—Let him dip his foot in oil." To do a good action, is better than to gain a worldly advantage. A course of piety, and the just character of a holy life, is preferable to riches, Prov. 22:1. So the name of poor Lazarus remains savoury, while the name of the rich glutton stinks.
(2.) It is better than all worldly pleasures and delights of sense, expressed by ointment and perfume, Prov. 27:9, "Ointment and perfume rejoice the heart." The testimony of one's own conscience for godly sincerity will rejoice the heart more, 2 Cor. 1:12. Lay the perfumed fool on a sick-bed or death-bed, these things avail nothing, while he is galled with the remembrance of an ill-spent life; but conscience of integrity will bear up a man in the face of death, 1 John 3:21. Beloved, if our hearts condemn us not, then have we confidence
toward God." 2 Sam. 23:5, "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation, and all my desire, although he make it not to grow."
(5.) It is better than all worldly honours, for kings were anointed to testify the conferring of that dignity on them. Men cannot carry their worldly honours into the other world with them; death treats the king and the peasant alike; but the character of piety outlives death, and will be owned and regarded in the other world, Rev. 3:12. When wicked men shall be condemned in their actions in which they applauded themselves, and others flattered them; the saints will receive Heaven's approbation of their holy actions, "Well done, good and faithful servants."
Wherefore the best thing to balance the misery of human life for the present, is to be good, and do good. That is the great lesson that Solomon gives us here. Look on human life in all the periods of it, childhood, youth, middle age, and old age; and ye will find it is but just so many stages of vanity, whereof some are past, and others passing. Look on it in the various circumstances of it, prosperity and adversity, health and sickness, wealth and penury; and you shall find it but vanity cast in different shapes. Turn up what side of it you will, the young or the old, the single or married state, it is larded with vanity on every side. Only consider it as an opportunity of being and doing good, and so it is a substantial thing; and so very substantial in that respect, that it may well balance all the miseries that attend it. But take away that, and it is at best but an useless burden, Psal. 89:47.
2. Death, the passing into the other world, is best; the dying-day is best, "better than the birth-day." It is hard to believe that; and if men
frame their sentiments according to the prevailing opinion of this world, they will never believe it; but if they frame it according to the doctrine of the other world, they must needs believe it as it is represented in this text.
Ye have heard that there is another world; a lower part of it, the region of horror; to which death is the passage for sinners, whose dying day must therefore be their most doleful day, in the view of which ye have been exhorted to cry, "Gather not my soul with sinners." But ye have heard also, that there is a higher part of that world, a region of perfect bliss and happiness, to which death is also the passage for saints or persons that have got the good name; now if you believe that doctrine, you must needs conclude from it, that the day of such a one's death is better than the day of his birth, which is the thing here meant. And since we have offered a view of the dark side of the cloud, the gathering with sinners in the other world; it is just we offer a view too of the bright side of the cloud, the gathering with saints there.
There is a comparison here of two of the days of human life, both of them specially remarkable. The one is the first day of our life here, the birth-day, wherein we come into this world out of the womb. The other is the last day of our life here, the death-day, wherein we go out of this into the other world. The question is, Which of the two is the best day, the most desirable in itself? The subject is determined in the first clause, to be the man with the good name, who has been savoury in his life, being and doing good. And Solomon decides the question with respect to such a one, roundly telling us, The day of death is better than the day of his birth, Heb. namely, the man with the good name. When he came into the world at his birth, his friends rejoiced, they thought it a good day; when he goes out of this world into the other, they mourn, thinking it a sad day. But think they as
they will, it is the best day of the two; and were it not the partition betwixt the two worlds, we would see it to our conviction.
Wherefore the best thing to balance the misery of human life for the future to a good man, is to die, and leave this world and the life in it. That is the lesson we are taught here. The weight of glory that death will bring him to in the other world, will absolutely downweigh all the misery of life here. The bliss of the lodging he comes to there, will more than compensate all the hardships of the way; that he shall say, "O that happy life in the lower world, that made way for my entrance hither into this upper world! Who would not gladly have embraced Methuselah's tack of that life, for to get this!"
From the text thus explained, ariseth the two following points of doctrine, viz.
DOCT. I. The improving of our life in this world to the raising up a well grounded good name and savoury character in it, is the best balance for the present for the vanity and misery attending our life, better than the most savoury earthly things.
DOCT. II. To one who has so lived, as to obtain the good name, his dying-day will be better than his birth-day, quite downweighing all the vanity and misery of life in this world.
I shall speak to each of these in order.
DOCT. I. The improving of our life in this world to the raising up a well grounded good name and savoury character in it, is the best balance for the present for the vanity and misery attending our life, better than the most savoury earthly things.
In discoursing from this doctrine, I shall,
I. Lay before you some things supposed in it.
II. Shew what is the well-grounded good name, that is the balance of the vanity and misery of this life.
III. What is the improvement of life, whereby that good name may be raised.
IV. Confirm the point, That this improvement of life is the best balance for the present for the vanity and misery attending our life, better than the most savoury earthly things.
V. Make some improvement.
I. I shall lay before you some things supposed in the doctrine.
1. It supposeth that there is a vanity and misery that is the inseparable attendant of human life in this world. No man in life is free of it, nor can be, Psal. 39:6, "Surely every man walketh in a vain shew." No circumstances of life can avail to the shifting it off; it accompanies the crown and sceptre, as well as the beggar's seat on the dunghill, Eccl. 1:2. "Vanity of vanities, saith the preacher vanity of vanites, all is vanity." Psal. 39:5. "Verily every man at his best state is altogether vanity." Men may change their wilderness-station, but while here will still be in a wilderness. They may get out of one vanity and misery, but it will always be but a falling into another.
2. Every man will find himself obliged to seek for some allay of that vanity and misery of life, that he may be enabled to comport with it, Psal. 6:6. This makes a busy world, every one seeking something to make his hard seat soft. For the whole world is in a sickly condition of spirit, witness their need of the great Physician, Matth. 9:12.
Hence there is a mighty restlessness, turning and shifting from one thing to another, for some allay of the present uneasiness.
3. It is natural for men to seek an allay to the vanity and misery of life, in earthly things, Psal. 6:6. "There may be many that say, Who will shew us any good?" They seek precious ointment, as it were, to master the rank savour that is about human life. For this cause the pleasures, profits, and honours of the world are sought after, and employed as plasters for that sore; that, by means of them, they may be enabled to comfort with the vanity and misery of life.
4. But the best of earthly things will make but a sorry plaster for that sore; they will not be able to balance the vanity and misery of life, but with them all life may be rendered sapless, through the predominant vanity and misery of it. All Haman's honours were not able to season life to him, while Mordecai bowed not; neither could Ahab's kingdom, in the want of Naboth's vineyard; nor Belshazzar's festival joys and pleasures, while the hand-writing was seen on the wall. That way it but seeking to allay one vanity with another; a dead fly will make the ointment itself stink; a day's pleasure will not balance an hour's pain; nor honour for years, blot out the disgrace that a moment fixes.
Lastly, Howbeit, the improving of life to the raising a well-grounded good name, will balance the vanity and misery of life effectually; so that he who has reached that kind of living, has what is well worth the enduring all the miseries of life for. There is an excellency and good in it, that downweigh all the evils attending life.
II. I shall shew what is the well-grounded good name, that is the balance of the vanity and misery of human life. It is the name of religion, raised from the reality thereof in the person that has the name. And it is, I say,
1. The name of religion, and no less; for there is nothing truly good separate from religion, Matth. 7:18. Men have attempted to raise themselves a name from other things, some from their wealth, some from their wit, valour, buildings, beauty, &c. But these may make a vain name, which at death will go out with a stink without religion. Only religion can make a good name, being the only thing of value with a good God, and among good men; without which all things else will be but cyphers, the name of nothing.
2. It is raised on the reality of religion, and no less; for a mere shew of religion is but a vain and empty thing, which will dwindle to nothing with other vanities. That will make but a name before men, not before God; "I know you not," said the Bridegroom to the foolish virgins, Matth. 25:12. They come under the name of virgins, but Christ will not know them by that name.
We may take up that good name in three parts.
1. Friend of God, Jam. 2:23. That is the part of the good name, that designs the man's state of peace and reconciliation with God through Christ. There is no good name without this, Jam. 4:4. And this is the name put on all endowed with true religion, John 15:14. a name better than sons and daughters, in whom men's name is preserved, Isa. 56:5.
2. Faithful to the Lord, Acts 16:15. That designs the man's temper and way towards God. He is a sincere and upright Christian, endeavouring to approve himself to God in all things. He makes the will of God his rule, the word of God his oracle, the love of God his principle, and the glory of God his chief end in life. A noble name, that God will know him by, in the other world, Matth. 25:21. "Well done, thou good and faithful servant," &c.
3. Useful to men, serving his generation, Acts 13:35. That designs the man's temper and way towards his neighbour. He is not a common nuisance of society, ensnaring and mischievons to those about him, whereby some make themselves a name that will rot, Eccl. 9 ult. Nor yet an useless member of society, concerned for none but himself. But a profitable member, laying out himself to do good to others as he has access, Esth. 10 ult.
This is that good name that is the best balance for the present, for the vanity and misery of human life.
III. We come next to shew what is the improvement of life, whereby that good name may be raised. This is a weighty point that nearly concerns us all, to know those things that will make our life savoury before God and men. I shall unfold it in the following particulars. If you would raise up to yourselves that good name in life,
First, Improve your life by a personal and saving entering into the covenant of grace, and uniting with Christ, by believing on his name. Here are three things which we have access to in this life, as vain and miserable as it is, and in it only; and if we so improve it, we will be called friends of God.
1. Personally entering into his covenant, Isa. 56:4, 5. "For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant; even unto them will I give in mine house, and within my walls, a place and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off." The name of your father Adam's house, given you at your birth into this world, is stranger and enemy to God, Eph. 2:12; Rom. 8:7. In the gospel God's covenant of peace is offered to you; consider while you are in life, what you are doing, and take hold of that covenant, with all the seriousness and awful
solemnity ye are capable of in life. So shall ye get the good name, the new name, friend of God, as confederate with Heaven, Eph. 2:12, 13. If ye ask how ye shall do that? the answer is,
2. Unite with Christ. He is the head of the covenant, and we enter into it by uniting with him, John 10:9. "I am the door; by me if any man enter in, he shall be saved." Isa. 49:8. "I will give thee for a covenant of the people." Uniting with Christ, thy soul shall be wrapt up in the bond of the covenant of grace, made with him, for him and his; even as thy relation to Adam wraps thee up in the bond of the covenant of works, made with him for him and his. Come then, thou art now in life, improve it to thy union with Christ; so shalt thou have a ground whence the good name must infallibly rise, Col. 1:27. "Christ in you, the hope of glory." Make this the business of your life in the first place, to get Christ in you. Live and travail for this, Gal. 4:19. It alone is able to balance all the misery of life. If ye ask, how ye shall unite with Christ, the answer is,
3. Believe on his name; that is the way to unite with him, Eph. 3:17. "That Christ may dwell in your hearts by faith." Believing on him, thou shalt be in a state of union with him, as the branches with the vine, and the superstructure with the foundation; so shalt thou be called by a new name, the good name. John 1:12. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."
Ques. But what is it to believe on his name?
Ans. 1. To believe the gospel-report; namely, That Christ is by his Father's appointment the Saviour of the world, and your Saviour to save you from sin and wrath, Isa. 53:1. "Who hath believed our report?" compared with 1 John 4:14. "And we have seen and do testify, that the Father sent his Son to be the Saviour of the world."
and 5:11. "And this is the record, that God hath given to us eternal life; and this life is in his Son." Set yourself to believe this; ye will not find it so easy, as you imagine perhaps. But it is impossible to receive Christ, or believe on him, without believing this first, John 3:27. "A man can receive nothing, except it be given him from heaven."
2. To trust on him accordingly, that he will save you from sin and wrath, freely by his grace, through his righteousness, blood, and Spirit, Acts 15:11. "We believe that through the grace of the Lord Jesus Christ, we shall be saved. Rom. 1:17. "Therein is the righteousness of God revealed from faith to faith." Set yourself to this; for herein the uniting nature of faith lies, inasmuch as in this act of trusting on him, the soul is, (1.) Divorced from sin, as well as careful to escape wrath; the heart being alienated from sin, set to be rid of it and made holy, which is the immediate effect of saving illumination, the discovery of Christ made to the soul in the gospel by the Spirit working faith, 1 Cor. 2:4, 5; Matth. 13:45, 46. (2.) Carried wholly off its own bottom for these ends, self-confidence, creatureconfidence, law-confidence; i. e. confidence in any work or good qualification of our own, are all undetermined together by a touch of heaven's hand; so that the soul has not one foot left to stand on, not a twig without or within him to grip to before the Lord but Christ alone, and what is in Christ, his free grace, righteousness, blood and Spirit, Phil. 3:3. (3.) Laid wholly on Christ for these ends, as the stones of the building on the foundation, cleaving and clinging to him, relying on him, who if he should fail it, all would come down together. But it is impossible that such an event should take place, since Christ is the foundation stone laid by his Father, to bear all the weight of sinners laid on him; and therefore knits with the soul laid on him, and secures it for ever, 1 Pet. 2:6.
Improve your life then to a personal and saving entering into the covenant of grace, and uniting with Christ by believing on his name. So you shall have the good name which ye shall never lose, that will balance all the vanity and misery of life, and make your dying day better than your birth-day.
Secondly, Improve your life to a living a life of faith in this world; so shall ye get the good name, "Faithful to the Lord;" Gal. 2:20, "The life which I now live in the flesh, I live by the faith of the Son of God." Rev. 17:14. "They that are with him, are called, and chosen and faithful." All the improvement most men make of life, is to live a life of sense, eat, drink, do worldly business, sport, play, &c. So all that they make of life, is the life of a beast, which have the delights of sense in greater perfection than what they for their hearts can reach. And so their name shall be written, in the earth, an ill name, a disgraceful name, Luke 12:20, Jam. 4:3, 4. But live ye a life of faith, and so ye will make of your life the life of a Christian, a saint, a child of God, an heir of glory, a faithful servant to the Lord.
Now to raise up the good name, "Faithful to the Lord," by a life of faith, your faith must cast your life into the following mould, which will be impracticable but by faith.
1. Let it be a life of believing and dependance on God in Christ for all. Live believing his word in all parts of it, 2 Chron. 20:20.; believing the divine authority, equity, and goodness of his commands, Psal. 119:128. the faithfulness and certainty of his promises, Rom. 4:20, 21. the justice and truth of his threatening, Isa. 56:2. Depend entirely and trust on him at all times, Isa. 24:4. for all things you need, Prov. 3:5, 6. for happiness, light, strength, and success in temporals and spirituals. Depend on him alone while ye live.
(1.) For your happiness and soul's rest, Heb. 4:3. Never expect it from the most promising creature, but look for it firmly from a God in Christ, Psal. 17 ult.
(2.) For light to know your duty in all the steps of your way. Never venture yourself to your own management, be the way never so plain, Jer. 10:23. for at that rate ye stumble in an even road. But let your hope be in the promise, Psal. 32:8. "I will instruct thee, and teach thee in the way which thou shalt go; I will guide thee with mine eyes."
(3.) For strength to perform every duty in life to God or man. Lean not to your own stock of strength and resolutions. The good name is that of a branch, not of a root, 2 Tim. 2; 1 John 15:5. And so no duty whatsoever that God calls you to, shall be above your reach as to acceptable performance, Phil. 4:13. "I can do all things through Christ which strengthened me."
(4.) For your success in all ye set yourselves to in your temporal and spiritual concerns, Josh. 1:8, 9. Remember always that Heaven keeps the negative over us in all our attempts, Lam. 3:37. Hence it is said, "The race is not to the swift, nor the battle to the strong," &c. Eccl. 9:11.
2. Let it be a life of devotion, Psal. 119:38. That makes a part of the good name in the Bible, despise and scoff at it who will, Luke 2:25. of Simeon it is said, he was just and devout. And the name of devout Christians will be in honour, when the memory of the profane shall rot. Let it be a life of devotion.
(1.) In respect of the truths of God made known to you, reckoning every truth sacred, and cleaving thereto against all hazards and opposition, Prov. 23:23. I do not advise you to break with every one
that is not of your mind, but only to quit no truth to any. This the apostle directs, Phil. 3:15, 16, "Let us, therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let as walk by the same rule, let us mind the same thing." And devotion leads to it. It is a part of the comfort at death; hence Paul says, 2 Tim. 4:7. "I have fought a good fight, I have finished my course, I have kept the faith."
(2.) In respect of the worship of God, Phil. 3:3. If you have a father, you must honour him; if a master, you must regard him; otherwise you will have a very ill name, and you will smart for it. Ye have a God that made you, if ye live regardless of him, where is your good name, what kind of a day can ye imagine the day of death will be to you? But be devout worshippers of him, in secret, private, and public, shewing reverence in the frame of your heart and outward gestures; so shall ye have the good name.
3. Let it be a life of heavenly-mindedness, and contempt of the world, Phil. 3:20. So Enoch got the good name of walking with God, Gen. 5:24. and the worthies, Heb. 11:13–16. Covetousness and worldlymindedness in professors of religion mar their good name, Phil. 3:19. It was a noble testimony that Luther had from his enemies, Germanica illa bestia non curat aurum. Friends of the world cannot be faithful to God.
4. Let it be a life of Christian deportment under trials and afflictions in life. Every body will have something laid before them for their trials, wherein they must stand candidates for the other world, to be disposed of there as they acquit themselves in their trials for it here, Rev. 3:21. So patience, resignation, holy cheerfulness under the cross, are necessary to raise the good name, Jam. 1:4. And by an
unbecoming carriage under the cross, people may lose all the good name they had before, Mark 10:21, 22. Wherefore the exhortation is, "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him," Heb. 12:5.
Lastly, Let it be a life of uprightness, the same where no eye sees you but God's, as where the eyes of men are upon you. The faith of God's omniscience leads to this; hence Joseph said when tempted to sin by his lewd mistress, Gen. 39:9, "How can I do this great wickedness, and sin against God?" O what name do the practisers of secret wickedness think they will have with God, who are at liberty to sin if they can do it unseen of men? God will read out their name with disgrace before all the world at length, Prov. 26:26, "Whose hatred is covered by deceit, his wickedness shall be showed before the whole congregation."
Thirdly, Improve your life to the living of a life beneficial to mankind, profitable to your fellow-creatures, diffusing a benign influence through the world, as ye have access; so that when you are gone, the world may be convinced they have lost a useful member that sought their good; so shall ye have the good name, "Useful to men," Acts 13:36. But there is a fourfold life that will raise this name.
1st, The noxious life, that some live in the world like foxes in the mountains, biting, devouring, and worrying others; they cause their terror in the land of the living, but will leave their name for a curse. Better one had never been in the world, than to be in it for mischief; to be in it, as mice and rats are in it, destroying much good.
2dly, The trifling life, that some live in the world, like the leviathan in the sea, Psal. 106:29; laughing, sporting, playing, idling, and trifling away a lifetime, without doing any substantial good for themselves or
others. Such make their life a dream, and their death will be a terrible awakening.
3dly, The selfish life, that some live in the world, like the oyster within its own shell, careful for nothing but their own sweet self, Phil. 2:21. The world will be at no loss for the want of them, reaping no advantage by the having of them. If they were to go out of the world, there is none before them in heaven that ever they helped a step forward to it, to receive them into everlasting habitations, Luke 16:9.
4thly, The carnal earthly life, that some live in the world, like the mole ever digging in the earth, never looking upward. These are busy in life, but doing nothing, nothing to the purpose of a better world. They may indeed be some way useful to others, but then it is only as the brutes are useful in things of this world. But that will never raise to men the name of Christian usefulness.
But there is an edifying life that will raise it, 1 Cor. 8:1, "Charity edifleth." The love of our neighbour springing from the love of God, will set men to seek the good of their neighbours, and so edify or build up the world, in which live so many to destroy and pull down. If we live to ourselves, we will die to ourselves too. But let us know that we are to live in this world for the honour of God, and for the good of mankind our fellows in it; and we miss the most noble end of human life, so far as we miss of these.
There is reason that every one ask himself, For what use am I in the world? How do I fill up my room in it for the common good? And if we mind for happiness in the other world, we must set ourselves to be useful to men in this world, and live to be useful in it, Rom. 14:19, "Let us therefore follow after the things which make for peace, and things wherewith one may edify another." Chap. 15:2, "Let every one
of us please his neighbour for his good to edification." We are members one of another; and that member that is not useful for the rest, is a rotten member, to be cut off.
Object. Magistrates and ministers may, but what access have we to be useful to the world, or to raise up that good name to ourselves? Ans. Follow these rules of life, and ye shall raise to yourselves the good name, how private soever ye be.
1. Cast the world a copy by your good example, 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." Many an ill example is set before them for their destruction, Matth. 18:7. Give them your good example yet for their edification; and live as meanly and privately as ye will, ye shall be as useful in the world, as a beacon is at sea letting shipmen see the rocks they are to hold off, Phil. 2:15, 16, "That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life." And give them a good example,