Dying Thoughts Upon Philippians 1:23, Part 1
To Depart and to be with Chriſt is far better (or rather to be choſen.)
§ 1. TO ſay and hear that it is far better to be with Chriſt, is not enough to make us willing; Words and Notions are ſuch inſtruments as God uſeth to work on Souls, but the convincing, ſatisfying, powerful Light, and the inclining Love are other things. The Soul now operateth ut forma hominis, on and with the Corporeal Spirit and Organs; and it perceiveth now its own perceptions; but it is a ſtranger to the Mode of its future Action, when it is ſeparated from the Body, and can have no formal conception of ſuch conceptions as yet it never had. And therefore its Thoughts of its future …ate, muſt be Analogical and General, and partly …range. But General notices when certain may be very powerful, and ſatisfie us in ſo much as is needful to our …onſent, and to ſuch a meaſure of Joy as is ſuitable to this earthly ſtate. And ſuch notices we have from the Nature of the Soul, with the Nature of God, the courſe of Providence, and Government of Mankind, the internal and external conflicts which we perceive about Mens Souls, the Teſtimony and Promiſes of the Word of God, the Teſtimony of Conſcience, with the Witneſs of the ſanctifying Spirit of Chriſt, and in it the Earneſt and the foretaſt of Glory, and the beginnings of Life eternal here; of all which I have before conſidered.
§ 2. The Socinians who would interpret this of the ſtate of Reſurrection only, againſt plain evidence violate the Text: Seeing Paul expreſly ſpeaketh of his Gain by Death, which will be his abode with Chriſt, and this upon his departure hence: which in 2 Cor. 5. 7, 8. he calleth, his being abſent from the Body, and preſent with Lord: And Chriſt to the penitent Thief calleth his being with him in Paradiſe: And Luke 16. in the Parable of the Steward, Chriſt intimateth to us, that wiſe preparers when they go hence are received into the Everlaſting habitations; as he there further tells us Lazarus was in Abrahams boſom.
§ 3. Goodneſs is primaria & menſurans vel ſecundaria & menſurata: The firſt is God's perfect Eſſence and Will. The ſecond is either properly and ſimply Good, or Analogical. The former is the Creatures conformity to the Will of God, or its Pleaſingneſs to his will: The later is, 1. The Greater, which is the wellfare or perfection of the Univerſe. 2. The Leſſer, which is the Perfection of the ſeveral parts of the Univerſe, either 1. In the nobler reſpect, as they are Parts contributing to the Perfection of the whole; or 2. In the lower reſpect, as they are Perfect or Happy in themſelves; or 3. In the loweſt reſpect of all, as they are good to their fellow Creatures which are below themſelves.
§ 4. Accordingly, It is far better to be with Chriſt, I. Properly and ſimply, as it is the fulfilling of God's will. II. Analogically, as it tendeth to the Perfection of the Univerſe and the Church? III. And as it will be our own good or felicity. IV. And as it will be Good to our inferiour fellow Creatures; though this laſt be moſt queſtionable, and ſeemeth not included in the meaning of this Text: Somewhat of theſe in order.
§ 5. I. It is an odious effect of Idolatrous SELFISHNESS, to acknowledge no Goodneſs above our own FELICITY, and accordingly to make the Goodneſs of God to be but formally his Uſefulneſs, Benovolence and Beneficence to his Creatures, which is by making the Creature the ultimate End, and God but the Means, to make the Creature to be God, and deny God indeed, while we honour his Name: As alſo it is, to acknowledge no higher goodneſs formally in the Creature, than its own felicity as ſuch: As if neither the pleaſing of God's will, nor the Perfection of the Church and World, were better than we are: We are not of our ſelves, and therefore we are not chiefly for our ſelves, and therefore we have a higher Good to Love.
That is ſimply Beſt which God willeth. Therefore to Live here is Beſt whileſt I do live here: and to depart is beſt when the time of my departure cometh: That is Beſt which is, (which is the work of God:) The World cannot be Better at this Inſtant than it is, nor any thing Better (which is of God:) becauſe it is as he willeth it to be: But when God hath changed them, it will then be Beſt that they are changed. Were there no other Good in my departure hence, but this ſimple Good, the fulfilling of God's will, my Reaſon telleth me that I ſhould be fully ſatisfied in it: But there is alſo a ſubordinate ſort of Good.
§ 6. II. For my change will tend to the perfection of the Univerſe: even that Material Good or Perfection, which is its Aptitude for the uſe to which God hath created and doth preſerve it. As all the parts, the modes, the ſituation, the motions of a Clock, a Watch, or other ſuch Engine do to the ends of the Artificer. Though God hath not told me particularly, Why every Thing, and Mode and Motion is as it is, I know it is all done in perfect Wiſdom, and ſuited to its proper uſe and end: If the Hen or Bird knoweth how to make her neſt, to lay her Eggs ſecretly together, when and how to ſit on them till they are hatched, and how to feed them and preſerve them, and when to forſake them, as ſufficient for themſelves without her help, &c. If the B…c know when, and whence, and how to gather her Honey and Wax, and how to form the repoſitory Combs, and how to lay it up, and all the reſt of her marvellous Oeconomy, ſhall I think that God doth he knoweth not what, or what is not abſolutely the beſt? Doth he want either Shill, or Will, or Power?
And ſhould the Stone grudge to be hewed, the Brick to be burnt, the Trees to be cut down, and ſawed and framed, the Lead and Iron to be melted, &c. when it is but to form an uſeful Edifice, and to adapt and compoſe every part to the perfecting of the whole.
Shall the Waters grudge that they muſt glide away, and the Plants that they muſt die, and half die every Winter, and the Fruit and Flowers that they muſt fall, or the Moon that it muſt have its changing motions, or the Sun that it muſt ſet and riſe ſo oft, &c. when all is but the action and order which maketh up that harmony and perfection which was deſigned by the Creator, and is pleaſing to his will.
§ 7. III. But lawful ſelf-love is yet further herein gratified: The Goodneſs expreſſed in the Text, is that Analogical ſubordinate Good, which is mihi Bonum, my own Felicity, and that which tendeth thereunto: It is moſt Reaſonable to Love God beſt, and that next which is likeſt him (if known:) And why ſhould it not be the eaſieſt and the ſweeteſt: But experience findeth it ſo eaſie to Love our ſelves, that certainly if I firmly Believe that it is beſt for me, I ſhall Deſire to depart and be with Chriſt. And have I not reaſon to believe it?
§ 8. The Reaſons of it I will conſider in this order: I. The general Reaſon from the Efficients and the Means. II. The Final Reaſons. III. The conſtitutive Reaſons from the ſtate of my Intellect; and its Action and Fruition there. IV. The conſtitutive Reaſons from the ſtate of my Will. V. The conſtitutive Reaſons from my practice there, leaving out thoſe which the Reſurrection will give me, becauſe I am ſpeaking but of my preſent departure unto Chriſt.
§ 9. And 1. That is beſt for me, which Love itſelf, my heavenly Father deſigneth and chooſeth for my good: I hope I ſhall never dare to think or ſay, that he is miſtaken, or that he wanted Skill or Love: Or that I could have choſen better for my ſelf than he doth, if he had left all to my choice. Many a time the wiſe and good-will of God, hath croſſed my fooliſh rebellious will on Earth: And afterward I have ſtill perceived that it was beſt; uſually for my ſelf, but always for a higher good than mine. It is not an Enemy, nor a Tyrant that made me, that hath preſerved me, and that calls me hence. He hath not uſed me as an Enemy: The more I have tried him, the better I have found him: Had I better obeyed his Ruling will, how happy had I been: And is not his diſpoſing and rewarding will as good? Man's work is like Man, and evil corrupteth it; but God's work is like God, and uncorrupted: If I ſhould not die till my dearest Friend would have it, much more till I my ſelf would chooſe it (not conſtrained by miſery) I ſhould rejoyce, and think my life were ſafe! O fooliſh ſinful Soul, if I take it not to be far better to be at God's choice than at my own or any Mans! And if I had not rather that he chooſe the time than I.
Be of good cheer then O my Soul; it is thy Fathers voice that calls thee hence: His voice that called thee into the World, and bid thee live, that called thee out of a ſtate of ſin and death, and bid thee live hereafter unto him: That called thee ſo oft from the Grave, and forgiving thy ſins, renewed thy ſtrength, reſtored thee to the comforts of his Houſe and Service; and hath ſo graciouſly led thee through this howling Wilderneſs, and brought thee almoſt to the ſight of the promiſed Land. And wilt thou not willingly go, when infinite fatherly Love doth call thee? Art thou not deſirous of his preſence? Art thou afraid to go to him who is the only cure of thy fears? What was it but this Glory to which he did (finally) Elect thee? Where doſt thou read that he Elected thee to the Riches and Honours of this World: or to the pleaſures of the Fleſh? But he Elected us in Chriſt to the heavenly Inheritance, Eph. 1. 3, 4, &c. Indeed he Elected thee alſo to bear the Croſs, and to manifold ſufferings here: But is it that which thou preferreſt before the Crown? That was but as a Means unto the Kingdom, that thou mighteſt be conformed to Chriſt, and reign with him when thou haſt ſuffered with him. If God chooſe thee to bleſſedneſs, refuſe it not thy ſelf, nor behave thy ſelf like a refuſer.
§ 10. 2. And ſurely that ſtate is my Beſt which my Saviour purchaſed and promiſed me as beſt: As he bought me not with Silver and Gold, ſo neither to Silver and Gold? Did he live and die to make me Rich or advanced in the World? Surely his Incarnation, Merits, Sacrifice and Interceſſion had a low deſign if that were all! And who hath more of theſe than they that have leaſt of Chriſt: But he purchaſed us to an incorruptible Crown; to an Inheritance undefiled, that fadeth notaway, reſerved in Heaven for us, that are kept by God's Power through Faith unto Salvation, 1 Pet. 1. And is it Heaven that coſt ſo dear a price for me, and is the End of ſo wonderful a deſign of Grace, and ſhall I be unwilling now to receive the gift?
§ 11. 3. That ſure is Best for me, for which God's Holy Spirit is preparing me: That for which he is given to believers: And that which is the End of all his holy Operations on my Soul. But it is not to Love this World that he is perſuading me from Day to Day; but to come off from ſuch Love, and to ſet my Heart on the things above. Is it to love this life and fleſhly intereſt, this Vanity and Vexation, or rather to love the inviſible Perfection, that this bleſſed Spirit hath done ſo much to work my Heart? And would I now undo all, or Croſs and fruſtrate all his Operations? Hath Grace been ſo long preparing me for Glory, and ſhall I be loath to take poſſeſſion of it? If I am not willing I am not yet ſufficiently prepared?
§ 12. 4. If Heaven be not better for me than Earth, God's Word and Ordinances have been all in vain? Surely that is my Beſt, which is the Gift of the Better Covenant, and which is ſecured to me by ſo many ſealed Promiſes, and which I am directed to by ſo many ſacred Precepts, Doctrines, and Examples; and for which I have been called to hear, and read, and meditate, and pray, and Watch ſo long: Was it the intereſt of the Fleſh on Earth, or a longer life of worldly Proſperity, which the Goſpel Covenant ſecured to me; which the Sacraments and Spirit Sealed to me: Which the Bible was written to direct me to, which Miniſters preached to me: Which my Books were written for: Which I prayed for, and for which I ſerved God: Or was it not for his Grace on Earth, and Glory in Heaven: And is it not better for me to have the End of all theſe means, than loſe them all, and loſe my hopes: Why have I uſed them, if I would not attain their End?
§ 13. 5. That is my Beſt ſtate, which all the Courſe of God's Fatherly Providences tend to: All his ſweeter Mercies, and all his ſharper corrections are to make me partaker of his Holineſs, and to Lead me to glory in the way that my Saviour and all his Saints have gone before me: All things work together for the beſt to me, by preparing me for that which is beſt indeed. Both calms and ſtorms are to bring me to this Harbour: If I take them but for themſelves, and this preſent life, I miſtake them, and underſtand them not, but unthankfully vilifie them, and loſe their End, and life and ſweetneſs: Every word and work of God, every Days mercies, and changes, and Uſages, do look at Heaven, and intend Eternity: God leadeth me no other way: If I follow him not, I forſake my hope in forſaking him: If I follow him, ſhall I be unwilling to be at home, and come to the End of all this way?
§ 14. 6. Surely that is Beſt for me, which God hath required me principally to value, love, and ſeek, and that as the buſineſs of all my life, referring all things elſe thereto: That this is my Duty, I am fully certain, as is proved elſewhere and before, Is my buſineſs in the World only for the things of this World? How vain a Creature then were Man; and how little were the difference between waking and ſleeping? Life and Death: No wonder if he that believeth that there is no Life but this, to ſeek or hope for, do live in uncomfortable deſpair, and only ſeek to palliate his miſery with the brutiſh pleaſures of a wicked life, and if he ſtick at no villany which hisfleſhly Luſts incline him to! Eſpecially Tyrants and Multitudes who have none but God to fear. And it is my certain duty to ſeek Heaven with all the fervour of my Soul, and diligence of my life: And is it not Beſt to find it?
§ 15. 7. That muſt needs be Beſt for me, which all other things muſt be forſaken for: It is folly to forſake the Better for the worſe: But Scripture, Reaſon, and Conſcience tell me, that all this World, when it ſtands in competition or oppoſition, ſhould be forſaken for Heaven; yea, for the leaſt hopes of it: A poſſible everlaſting Glory ſhould be preferred before a certainly periſhing Vanity: I am ſure this life will ſhortly be nothing to me; and therefore it is next to nothing now. And muſt I forſake all for my everlaſting Hopes, and yet be unwilling to paſs unto the poſſeſſion of them.
§ 16. 8. That is like to be our Beſt, which is our Matureſt ſtate: Nature carrieth all things towards their perfection: Our Apples, Pears, Grapes and every Fruit is beſt when it is ripe: And though they then haſten to corruption, that is, through the incapacity of the corporeal materials, any longer to retain the Vegetative Spirit, which is not annihilated at its ſeparation; and being not made for its own felicity, but for Mans, its ripeneſs is the ſtate in which Man uſeth it, before it doth corrupt of itſelf, that its corruption may be for his nutriment; and the Spirits and beſt matter of his ſaid food doth become his very ſubſtance. And doth God cauſe Saints to grow up unto ripeneſs, only to periſh and drop down unto uſeleſs rottenneſs? It is not credible. Though our Bodies become but like our filthieſt excrements, our Souls return to God that gave them: And though he need them not, he uſeth them in their ſeparated ſtate; and that to ſuch heavenly uſes, as their heavenly Maturity and Mellowneſs hath diſpoſed them to. Seeing then Love hath ripened me for itſelf, ſhall I not willingly drop into its hand?
§ 17. 9. That is like to be the Best which the Wiſeſt and Holiest in all Ages of the World have preferred before all, and have moſt deſired: And which alſo almoſt all Mankind do acknowledge to be beſt at laſt. It is not like that all the Beſt men in the World ſhould be moſt deceived, and be put upon fruitleſs labour and ſufferings by this deceit, and be undone by their duty; and that God ſhould by ſuch deceits rule all or almoſt all Mankin? And alſo that the common notices of humane Nature, and Conſciences laſt and cloſeſt documents, ſhould be all in vain. But it is paſt all doubt, that no men uſually are worſe, than thoſe that have no Belief or Hopes of any Life but this: And that none are ſo Holy, Juſt, and Sober, ſo charitable to others, and ſo uſeful to Mankind, as thoſe that firmlieſt believe and hope for the ſtate of immortality: And ſhall I fear that ſtate which all that were wiſe and holy, in All Ages, have preferred and deſired?
§ 18. 10. And it is not unlike that my Beſt ſtate is that which my greateſt Enemies are m…ſt againſt. And how much Satan doth to keep me and other men from Heaven, and how much worldly Honour, and Pleaſure, and Wealth he could afford us to accompliſh it, I need not here again be copious in reciting, having ſaid ſo much of it elſewhere*Treat. of Infidelity.. And ſhall I be towards my ſelf, ſo much of Satans mind: He would not have me come to Heaven: And ſhall I alſo be unwilling? All theſe things tell me, that. It is Beſt to be with Chriſt.