These contemplations will suggest the grand preservative against immoderate grief; and administer that healing balm for woe, which the heavy calamities of this mortal life require; and without which, the pressure of them would be insupportable. Whoever is acquainted with the great doctrines of the gospel, and the saving influence of them upon the heart, is the only person duly prepared for the arrival of those alarming incidents, which often give such a vehement shock to the feelings of human nature. And, as no event whatever more sensibly touches the heart, than that which bereaves us of our earthly friends; consequently nothing can bear up the mind under such losses, but that which administers a ground of consolation, adequate to the cause of our sorrow. This, divine revelation can do. It assures us, that “blessed are the dead which die in the Lord:” that, though “one event happeneth to the righteous and the wicked,” yet that the souls of the former are “taken away from the evils” of time, and made possessors of the glories of eternity: that, therefore, “we should not sorrow” immoderately, as others which have no hope, but, “if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” 1 Thes. iv. 14.
Truths these, which brighten the prospect of even a dread eternity, and strip death of every thing really terrifying. Under a firm persuasion of their credibility, we may give up our friends, without any reluctance, into the icy arms of death: and when depositing their precious remains in the cold and gloomy recess of the tomb, may rejoice in lively hope of that happy resurrection-morn, when the sound of the last trumpet shall awaken them from their slumber in the dust, and call them from their long confinement into life and glorious immortality. So that, while a disconsolate parent is bedewing the corpse of a beloved child with his tears, or one friend is bemoaning the loss of another, crying, “Ah, my brother!” it is sufficient at any time to repress the impetuous current of grief, and admit the soothing remonstrances of hope and resignation, to reflect, that deceased friends are not lost, but gone before; and, that if they have died in the Lord, our loss is their everlasting gain. But here let us
I. Examine the character of those, who shall be thus favored: and
II. Consider the nature and extent of their happiness implied in the terms entering into peace.—After I have gone through these two heads, I shall, then,
III. Endeavour to suggest some serious reflections, particularly adapted to the consideration of young persons, and not unworthy the solemn attention of the aged.
I. We are to examine the character of those who shall be so favored, as, after death, to be translated to glory.
They are described, in the very first verse of the chapter, from whence I have selected the text, under the general character of “the righteous.” A denomination this, which comprehends their manner of acceptance before God, and the nature of their walk before men. But, as mistakes respecting these two points are not more frequent, than they are fatal, permit me to state this part of the subject, under the following scriptural observations.
1. We can only determine what is righteous or unrighteous by the test of God’s holy law. Every thing that is repugnant to this perfect rule, is unrighteousness; and that which is commensurate with its sacred requisitions, is righteousness. In the former branch of the definition, there is implied every kind and every degree of contrariety to the law: as the latter comprehends universality and perfection of obedience. From hence it must, at first view, appear, that although there is, allowedly, a deeper malignity in some sins than in others, yet that every transgression of the law is sin, and merits death: and that, therefore, no medium can be found between righteousness and unrighteousness: for the scripture asserts, that “all unrighteousness is sin:” so that, before the popish distinction between sins venial and sins mortal can be admitted, it must first be demonstrated that there is a middle something between righteousness and unrighteousness, which neither keeps the law nor breaks it; that there are some sins, which in their nature are not damning; and are pardonable, merely because they are little in point of aggravation. But, that absurdities of this nature are as contrary to sound divinity, as they are repugnant to right reason, it is evident, because, “the wages of sin,” of every sin, “is death;” and the holy law of God, without leaving vain man to judge for himself in a matter of so great importance, stamps a curse upon every failure in obedience, whether great or small; saying, “Cursed is every one that continueth not in ALL things written in the book of the law to do them.”
2. As every transgression of the law is sin, consequently, that can only be denominated righteousness, which implies a full conformity to all its precepts. Under this term, therefore, are comprehended purity of principle, perfection, universality, and spirituality of obedience. 1. That any single act of an external nature can possess no claim to righteousness, unless the principle be intrinsically good, is evident; because, St. Paul supposes it possible to “give one’s goods to feed the poor,” and to suffer martyrdom, and yet to do both from a false principle. The nature of fruits is determinable, not by their appearance, but by the state of the tree: and fruits of righteousness can only grow upon a righteous stock. As the heart is the seat of principle, that must consequently possess “truth in the inward parts,” in order to communicate purity to its desires, purposes, and aims. If the streams are pure, they must issue from a pure fountain. So that there must be spotless purity of heart to give existence to a righteous act. 2. There is included in the term righteousness, not only immaculate purity in principle, but likewise perfection and universality in the act. As every branch of the law is equally holy, just, and good; therefore every precept of it hath an equal demand of obedience, “For, he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” James, ii. 11. Man is not left to pick and choose, according to his own option, which of the commandments he may think proper to keep, but is required, on pain of death, to observe the whole law: for, if any one precept could be dispensed with, so of course might all. But “whosoever shall keep the whole law, and yet offend in ONE point, he is guilty of ALL.” James, ii. 10. 3. The righteousness which the law demands, must not only respect the letter, but also the spirit of it; for “the law is spiritual.” Rom. vii. 14. By the spirituality of the law, the thoughts of the heart come as much under its strict cognizance, as the outward actions of the life. Thus the same precept, which prohibits the act of adultery, equally condemns the lustful thought and lascivious glance, as violations of the seventh commandment. “Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.” Mat. v. 28. And the same prohibition which, in its letter, condemns the worshipping of images; gives, by its spirituality, the name of idolatry to the inordinate love of any thing that robs God of his right. Thus covetousness in the heart, or the inordinate love of pleasure, will as effectually constitute idolatry, in the eye of the law, as the most formal prostration to graven images. So that the righteousness, which the law requires, includes a conformity to its sanctions, as fully, in the spirit, as in the letter of them; and as much to the whole, as to a single precept.
3. From the foregoing considerations, it is plain, that as righteousness consists in a fulfilment of the whole law, according to the perfection, purity, and deep spirituality of its commands; consequently he alone can be denominated a righteous man, whose conduct is a literal transcript of the above definition of righteousness. Or, in other words, he is righteous legally, whose thoughts, words and actions, can bear the rigorous examination of God’s law; whose heart is perfectly free from every wrong principle, and every corrupt inclination; whose life exemplifies the whole obedience of the law in its fullest extent; and who can therefore challenge either the law or the law-giver to find any sin in him. And, there is one ingredient more indispensably requisite in the character of a man righteous, according to the law; which is, incessancy of obedience. In order to be justified by it, man must not only obey, but persevere in obeying. Perfect obedience will not be sufficient unless it be continued, and that to the end of life. The righteousness of the law saith, “The man that doeth those things shall live by them.” Rom. x. 5. And its penal sanction crieth, “Cursed is every one that continueth not in all things,” &c.