The occurrence of similar expressions in other parts of the New Testament, [4] may serve to prove, that the person here designated under the title of Lord, is the Lord Jesus Christ. And wherever this phraseology is found, we have a decisive testimony, in addition to that afforded by innumerable other passages, to the transcendent dignity of our blessed Redeemer. To substitute for the term Lord, the name of any created being, of St. John for example, or St. Paul, would be to render the clause altogether destitute of rational meaning. It is intelligible only on the supposition, that He who once suffered on the cross, and who, in the Isle of Patmos, manifested himself in glory to his beloved disciple, is, God over all, blessed for evermore.
Who then are the persons that die in the Lord?
The connexion of this passage with the description of those turbulent times, to which the vision more immediately refers, would perhaps justify the application of it, in the first instance, to those who lose their lives in the cause of the gospel: but the passage is doubtless to be interpreted in a larger sense; and must apply to multitudes in all ages, whether dying in the usual course of Divine Providence, or driven from the earth by the hand of persecution. That such is the view taken of the matter by our Church, we are continually reminded, when the intelligence is most seasonable and most impressive. While we are standing around the grave to discharge the last tribute of regard to those whom we loved in life, and whom we now seem to have lost for ever, then it is that she proclaims to us by the mouth of her minister, Blessed are the dead, which die in the Lord.
We need, however, look little farther than the expression itself, to be convinced that it must have a restricted and peculiar application; and that it can by no means include the whole body of those who are baptized into the christian faith, or who continue to make a profession of Christianity. He that believeth on the Son hath everlasting life: [5] when a blessing, therefore, is pronounced upon them that die in the Lord, it must belong to those who die in the faith:—that die in the cordial belief of the great doctrines of revelation, and under the influence of their practical and renovating power. Do you ask, What is the nature of this faith? Our Church will return the answer. The right and true christian faith is not only to believe that holy Scripture and all the (aforesaid) Articles of our faith are true: but also to have a sure trust and confidence in God’s merciful promises, to be raised from everlasting damnation by Christ. [6a] This faith, therefore, is not a vague or unfounded dependence upon the mercy of God: it is a TRUE trust and confidence, and a STEDFAST hope of all good things to be received at God’s hand. [6b] This is the true, lively, and unfeigned christian faith: and is not in the mouth and outward profession only, but it liveth and stirreth inwardly in the heart. [6c] Here then is the great point of distinction between those who only talk about religion, and those who are the subjects of its effective influence: between those to whom the kingdom of God comes in word, and those who receive it in power.
Wherever this sacred principle is found, it is accompanied by the forgiveness of sins: by faith we are justified: the guilt of our past transgressions is taken away, and we are accounted righteous in the sight of God. Thus then we are admitted into a new state, and a new relation to the Father of mercies. By believing in the Lord Jesus Christ, we are brought from that state of alienation and hostility in which we had previously lived, and through the merits of our Redeemer, are reconciled to God, and become members of his spiritual household. A person of this character belongs to the class mentioned in the text: he has come to the Friend of sinners: he is united to him as the branches are united to the vine, and dying in this state, he dies in the Lord.
Now, as a subject of the practical and renewing influence of faith, such a man will be reformed in his dispositions and conduct: if any man be in Christ, there is a new creation, he is a new creature: they, that are in Christ Jesus, walk, not after the flesh, but after the spirit. And this is a most important consideration. The dispositions and conduct of such a man cannot be derived from the corrupt nature with which he was born into the world; but are, in some degree, conformable to the spirit of Christ, and manifest the influence of that spirit upon the heart. They are to be viewed, not as independent of a lively faith, but as intimately connected with it, and necessarily growing out of it. It doth not lie dead in the heart, but is lively and fruitful in bringing forth good works: [8a] and, although distinct from the other graces and virtues of the christian character, may be considered as the root of them all. Faith, working by love, is the grand principle of the renewed nature of man: and thus, living by faith in the Son of God, and thus keeping his commandments, being justified from his sins by the word of Christ, and sanctified from his corruptions by the Holy Spirit, he is, if faithful to his calling, advancing in knowledge, and love, and holiness, even to the end of his days.
While, therefore, we do not deny that even at the eleventh hour, a sinner may, for the first time, repent and be forgiven; and that, by faith given him of God, he may embrace the promise of God’s mercy, [8b] and die in the Lord; for he possesses that principle which, if his days were prolonged, would cause him to walk, not after the flesh, but after the spirit: yet the most satisfactory evidence that the person dies in the fear of God, and in the faith of Christ, is to be gathered from the testimony of his life: and if we want a stable confidence with respect to his future state, the question is not so much how he died, as how he had lived.
If these views be correct, it is very possible for a man to die an undisturbed and easy death, and yet not to die in the Lord.
Imagine, for instance, the case of a confirmed infidel: why should he be disturbed at the approaching termination of life? The event was not unexpected: and, according to his notions, there is nothing to apprehend beyond it. To betray symptoms of alarm, is virtually to abandon his principles; and, although he may tremble in his heart, the very pride of infidelity will counsel him to bear up with apparent resolution.
Tranquillity in death may arise from a variety of causes: from constitutional apathy, from weariness of the world, from gross ignorance of true religion, from a hard and unfeeling conscience: and, therefore, taken simply by itself, without any good evidence that it rests upon a right foundation, it can never be admitted as a proof, that the man who possesses it, is duly prepared for his change.