It was doubtless from veneration for the dead, that the practice first arose of depositing their ashes around the temple where the living worship. That dust, which once was tenanted by an immortal spirit,--that dust, through which once the intelligence and the feelings of an immortal spirit shone,--becomes in itself hallowed to the fancy. Collecting it around the place which most we honour, we trust that we remove it beyond the reach of profane intrusion.
2. To the Christian there appears a peculiar propriety in this simple and affecting arrangement. The dust of the departed is doubly valuable in the Christian’s regard, who knows that “this mortal” is destined to “put on immortality.” In placing it near the temple of our God, we seem to express our humble confidence in the promise which He hath given; we seem to leave it under His own especial protection.
3. The practice which arose from reverence for the dead, is powerfully enforced by its usefulness to the living. If we would listen to the thought, there is in it eloquence irresistible, that around the place where we assemble to worship our God, the ashes of our fathers and of our brethren sleep. We act the part of fools when we banish from our minds any theme, uninviting though its aspect be, by which our spiritual welfare might he so essentially advanced. (A. Brunton, D. D.)
Appeals of the grave
1. Come hither, ye proud! Look around you on this scene of universal stillness, and show us the trace of those distinctions in which you glory. Tell us which is noble and which is vulgar dust l
2. Come hither, ye who value yourselves upon the graces of your outward form. Have you courage to meet the aspect here of that which late was lovely?
3. Come hither, ye votaries of wealth; and show us in this receptacle of human dust, what advantages have gone down to the grave with him who preceded you in your anxious labours. The riches of this world descend not into the grave. But there are treasures of which the value outlives the tomb.
4. Children of intemperance and folly, those who once were your associates in riot, are laid in the grave. Silent is now the wit that was to charm for ever; and quenched the smile that was never to fade! Are you prepared for a change like this?
5. Son of wisdom, and holiness, and piety, thine associates also are sleeping here.
6. Come hither, and stand by this new-formed grave. It is the grave of thine enemy. He cannot harm thee now. Thou mournest to think that the remembrance of injuries which he had done or suffered may have agonised his deathbed. Thou shudderest at the thought, either that he died execrating and abhorring thee, or suing for reconciliation and peace in vain; that the departing spirit may have gone hence, unforgiving or unforgiven. Is there, then, one to whom, at this moment, thou bearest enmity? “Go,” while yet the lesson is warm upon thy heart, “leave thy gift before the altar,” &c.
7. Reverence and attachment lead thee onward to the spot where the instructor of thy youth, the guide of thy childhood, lies. All the lessons of his wisdom rush upon thy remembrance, as thou standest by his grave. Improve the moment,--it is rich in usefulness.
8. The scene around may well rouse thee to self-examination. For, see, here is laid thine equal in age. He began with thee the career of life, gay and careless as thyself. The same with thine own were his pursuits. The same with thine own were his hopes. Seest thou that vacant space by his side? God only knows, how soon thou mayest be called to fill it. In this land of shadows one thing is certain,--it is death; “one thing is needful,”--it is an interest in Him who hath vanquished death and the grave. (A. Brunton, D. D.)
The gates of the grave
The region of the grave is bounded. God keeps the gates.
I. ALL MEN’S DREAD. Through--
1. Sin.
2. Natural fear of the unknown.
3. Want of faith.
II. ALL MEN’S DESTINY.
1. Certain.
2. Men may approach these gates and return, but once passed they are passed for ever.
3. They are the portals of endless joy or woe. (W. O. Lilley.)
I am deprived of the residue of my years
The shortening of human life
The words of the text naturally suggest this general observation: that God deprives many of the human race of the residue of their years.
I. CONSIDER WHEN GOD DOES THIS.
1. God deprives all those of the residue of their years whom He calls out of the world before they have reached the limits of life which are to be found in Scripture.
2. Whom He calls out of the world before they have reached the bounds of life fixed by Providence. Though the Scriptures limit life to seventy or eighty years, yet Providence oftens extends it to a longer period.
3. Who die before they have reached the bounds of life which are imposed by the laws of nature. Nature sets bounds to every kind of life in this world. All, therefore, who die by sickness, or accident, or violence, or any other cause than the course of nature, are really deprived of the residue of their days.
II. Inquire WHY GOD THUS SHORTENS THE LIVES OF MEN.
1. To teach the living that He is not dependent upon them in the least degree.
2. To teach mankind their constant and absolute dependence upon Himself.
3. To teach the living the necessity of being continually prepared for another life.
4. To teach the living the importance of faithfully improving life as long as they enjoy it.
5. God may sometimes cut short the days of the wicked to prevent their doing evil in time to come.
6. God may sometimes shorten the lives of His faithful servants to prevent their seeing and suffering public calamities.
III. IMPROVEMENT.
1. If God does not always deprive men of the residue of their years, but allows some to reach the bounds of nature, then there is propriety in praying for the lives of the aged as well as of the young.
2. If God so often deprives men of the residue of their years, then it is extremely unreasonable and dangerous to flatter ourselves with the hopes of living a great while in the world.
3. We ought to beware of placing too much dependence upon the lives of others, as well as upon our own.
4. Long life is a great as well as distinguishing favour.
5. If God always has wise and good reasons for depriving men of the residue of their years, then it is as reasonable to submit to His providence in one instance of mortality as another. (N. Emmons, D. D.)
The residue of years
Life has crises. Men often feel as if life were re-given. Wisdom is born in such hours. The residue of life is regarded with reverence. The residue of year
I. ARE, WITH US, UNCERTAIN.
II. SHOULD BE GUIDED BY THE EXPERIENCES OF PAST YEARS.
III. SHOULD BE MOST SERENE AND HAPPY.
IV. SHOULD BE MOST PIOUS AND FRUITFUL IN GOOD TO OTHERS. (W. O.Lilley.)
