First, Negatively, what it is not
First, Negatively, what it is not
Many and fatal are the mistakes of persons about it; some placing it in one thing and some in another.
(1) Some think it is a well-spent life; and that if a man can look back on such a life, he is ready for death, come when it may. But let us consider what this well-spent life is. The life of the apostle Paul was undoubtedly a life as well-spent, as, perhaps, any that can be mentioned among men. Before conversion, his life was irreproachable; as to external morality, he lived in all good conscience before men; after conversion, his life was devoted to the service of Christ and his gospel; his gladness and ambition were to spend and be spent, wherever he came, for the good of immortal souls; he traveled much, endured great hardships, and laboured more than the rest of the apostles; which he imputes not to his own goodness, industry and power, but to the grace of God. And when the time of his departure was at hand, as it was when he wrote his epistle to the Philippians, being then a prisoner at Rome; what did he seek after, or judge to be his readiness for another world? not his well-spent life: no; he desired to be found in Christ, not having his own righteousness; in which must be included his well-spent life, and which indeed was the main of it; but the righteousness which is of God by faith, even the righteousness of Christ. He forgot the things which were behind; his labours, services and sufferings for Christ, all his attainments and usefulness; and pressed forward, not in a view of his well-spent life, but having his eye on the mark, Christ and his righteousness, for the prize of the high calling of God in him, 14. The life of a common believer is a well-spent life, in comparison of others; he lives by faith on Christ, and gives him the glory of his salvation and, from a principle of love to him, walks in all his commandments and ordinances, and is very desirous of living a life of holiness, and of spiritual and heavenly-mindedness, and does so live in some measure. But when the believer comes to look back on his past life of faith and holiness, what deficiencies and imperfections in his faith! what unbelief in him, at such and such a time will he observe! what tarnishes in his life and walk! and how few the minutes were in which he was spiritual and heavenly-minded! and how frequently and long was such a frame interrupted with carnal and sensual lusts? The saint, before his conversion, is as other men, being born in sin, and living in it: after conversion, prone to backsliding; even in all things he offends, and sins in his most solemn and religions services. He must therefore betray great ignorance of himself, who flatters himself, or suffers himself to be flattered, with a reflection on a well-spent life, as his readiness and preparation for death and another world.
(2) Others imagine, because they have done no injury to any man’s person and property, nay, have done justice between man and man, and have paid every man his own, they are ready for death come when it may. These are all very good things, and ought to be done; for it is written, owe no man any thing; but then they are no other than what such a man would choose to have done to himself, and which he ought to do to others; and are no other than what honour, conscience, and the laws of God and man oblige to; and where is the merit of all this? And what obligation does this lay upon God? As Elihu argues, Job 35:7, 8, If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man, as thou art, by injuring his person or property; and thy righteousness may profit the Son of man, by fair trade and paying just debts; but what profit is this to God? And, perhaps, after all, such a man has never thought about the payment of his debts to God, and how they must be paid, when he owes ten thousand talents, and has nothing to pay, nor to make a composition with. How can he think of appearing before his great creditor, with such a charge and load of debts upon him? may he not justly fear, that he will order him to prison, there to lie, until the uttermost farthing is paid? The great concern should be, to know whether Christ is his surety, and has paid his debts for him, cancelled the bond, and blotted out the hand-writing against him, and so his account with God stands clear and fair. This is the best preparation for death and eternity.
(3) Others think, that by giving alms to the poor, they get a readiness for death. To do good and to communicate, to do acts of beneficence from a right principle, are sacrifices with which God is well pleased; but these may be done only to be seen of men, and get applause from men; and such have their reward in this world, but not in another. A man may give all his goods to the poor, and yet not have charity, or true grace, and so be unfit to die. And very preposterous, and monstrously absurd it is, in some persons, who choose to give little away in their lifetime, and leave large estates for charitable uses after their death, as if what was to be done after death could be a preparation for it: than which nothing can be more ridiculous.
(4) Some place readiness for death in the mercy of God; imploring that in their last moments: and yet they cannot be sure they shall have time even to say, “Lord have mercy on us.” There is mercy with God, and it is a ground of hope; but then it must be applied for by such who are sensible of their sins, confess them, forsake them, and turn to the Lord; such find mercy. And besides, mercy is only had through Christ. God, out of Christ, is a consuming fire; a sinner should go to God through Christ for mercy, saying, as the publican did, God be merciful, or propitious, to me a sinner; that is, through the propitiatory sacrifice of his Son, Luke 18:13.
(5) Others flatter themselves that they have made their peace with God, and so are prepared for death whenever it comes. And yet these persons, perhaps, never saw the flaming sword of justice brandished against sin, nor the heavens opened, and wrath of God revealed front thence against all ungodliness of men; nor ever heard the vollies of curses from a righteous law which pronounces every man cursed, that continues not in all things written in it to them; and were never truly acquainted with what is required to be done in order to make peace, as satisfying justice by fulfilling the law, through obeying its precepts and bearing its penalty, with their own inability to do these things: they imagine, that their own humiliation, repentance, and imperfect obedience, are to make peace for them. They should know that Christ only is the peace-maker; and their concern should be to know that he has made peace for them by the blood of his cross, and to lay hold upon him as such, Isaiah 27:5.
(6) Others make their readiness for death to lie in a little negative holiness, and thank God, as the Pharisee did, that they are not as other men are; not guilty of such gross and flagitious crimes as some are; they have not been guilty of murder, adultery, theft, and such like sins as others have. But this is a very slender preparation for death; publicans and harlots, repenting and believing, go into the kingdom of heaven before such.
(7) Others, with greater plausibility, please themselves with a profession of religion they have made and held. They have constantly attended on hearing the word, have submitted to baptism, sat down at the Lord’s table, and observed every duty of religion. But all this a man may do, and not be ready. He may have a form of godliness, without the power of it. Some who have heard Christ preach, or his ministers, have eat and drank in his presence, will be bid to depart from him, as not known by him, In short,
(8) Not any external righteousness whatever makes a man ready for death and eternity. For by it he is not justified before God, and by it he is not saved. Except he has a better righteousness, he will never enter into the kingdom of heaven. And it should be our concern, with the apostle, to be found in Christ, and in his righteousness, and not in our own, which will leave us short of heaven and happiness.