The Great Concern, Chapter 2
CHAP. II. Wherein is ſhewen the exceeding great weight of dying Work, and extream difficulty of a dying hour, as the firſt Evidence of our Aſſertion.
DYing Work, my Beloved, is great Work, and a dying hour is a difficult hour; and therefore we had need have all things well ordered, and ready in the Matters of our Souls, againſt that time, that Work, that hour comes, I will lay the weight of dying work, and the difficulty of a dying hour before you in four Propoſitions.
Firſt Propoſition is this (That Death in it ſelf, and in its own nature (if we look no further) is a very terrible thing; and we had need have all things ſet right in our ſouls, all things in order, when we come to encounter with it: The Philoſopher, who lookt not beyond the natural notion of death, called it foreign. Ariſt. the moſt terrible of all terrible things. And in Job. 18.14. the Holy Ghoſt himſelf calls it, The King of Terrors: His confidence (ſpeaking of a wicked man) ſhall bring him to the King of Terrors: i.e. to death, which is moſt formidable; indeed 'tis therefore called the King of Terrors, becauſe it is the greateſt and ſtrongeſt Terror, and Death muſt needs be terrible in it ſelf.
1. Becauſe it deprives us of all our ſweet comforts and enjoyments here in this World, and puts an eternal period to our fruition of them; here we enjoy much good, many ſtreams which run pleaſantly on each hand of us (it may be) but when Death comes; that deprives us of all. Naked came I into the World, and naked ſhall I return, Job 1.21. So the Apoſtle, we brought nothing into this World, and it is certain we ſhall carry nothing out, ſpeaking as to our outward comforts here, 1 Tim. 6.7. The Pſalmiſt to the ſame effect, Pſalm. 49.17. ſpeaks of a rich man; He ſhall carry nothing away; His Glory (ſaith he) ſhall not deſcend after him. Death, as one obſerves, is the greateſt Leveller in the World; it levels Scepters and Plow-ſhares, it makes the Prince as poor as the Peaſant.
2. Becauſe it diſſolves the Union between the Soul and the Body: Death is indeed the rending of Body and Soul, (thoſe old and loving Companions) aſunder. Now all diſunions, (as a worthy Divine obſerves) are uncomfortable, and ſome diſunions are terrible: And, as ſome diſunions are terrible, ſo thoſe are of all others moſt terrible, that do rend them from us, which are moſt dear to us: Now what Union ſo near; as that between the ſoul and body? and therefore what diſunion ſo terrible, as the diſſolution of this Union? The diſſolving the Union between a man and his Wife is terrible; becauſe they are nearly united each to other: but the diſſolving the Union between Soul and Body, is more terrible, becauſe the Union is more near and cloſe. A man and his Wife are one fleſh; but the Soul and Body make but one Perſon: now Death diſſolves this Union: while we live the Soul dwels in the Body, informs the Body, acts in and by the Body; it hath a great influence upon, and is greatly influenced by the Body: But when Death comes, then the Soul and Body part, till the Reſurrection; one returning to the duſt, whence it came, the other to God, who gave it, Eccleſ. 12.7.
3. It is the deſtroying and demoliſhing of the body of man, that famous and curious Fabrick, and a bringing it into duſt and putrefaction, Pſal. 90.3. It turns a living body into a dead carcaſs, a lifeleſs lump of clay, and cauſeth it to become meat for Worms to feed on, Job 19.26. The body of man is a very curious piece of Workmanſhip, ſuch as wherein the infinite power and wiſdom of God is much ſeen and manifeſted, Pſalm 139.14, 15. But when Death comes, it marrs and demoliſhes all, ſtains all its beauty, and draws a Veil upon all its Glory. Sickneſs often makes a man's beauty to conſume away▪ like a Moth, as you have it, Pſalm 39.11. But Death utterly defaces it, and draws a Veil upon it; that turns his beauty into blackneſs and deformity. One of the Ancients, ſtanding by Caeſar's Tomb, wept, ſaying, where is now the beauty of Caeſar? What now is become of all his Magnificence? In a word, as life is the ſweeteſt of all outward mercies, ſo death is the ſharpeſt of all outward afflictions: The pains of it are pains to a Proverb: the ſorrows of it are ſorrows to a Proverb: The ſorrows of death compaſs me about, Pſal. 116.3. Now if Death be thus terrible in it ſelf; then judge ye whether we had not need to have all things ready, and in order when it comes.
Second Propoſition is; That in a dying hour the Devil is moſt fierce and terrible in his aſſaults and temptations upon the Soul. The Devil is in Scripture called a Roaring Lyon: And is uſually moſt ſo againſt the poor people of God, when they come to die: then he hath wrath, becauſe he knows his time is ſhort: to allude to that Rev. 12.12. when a man or woman comes to die, the Devil knows he hath but a ſhort time to tempt, to vex, to terrifie that Soul in; and therefore then uſually he exerciſes great wrath; then he ſtirs up all his wrath, all his malice, all his cruelty againſt him; hee ſees this is the laſt caſt he is like to have for it, the laſt on-ſet he is ever like to make upon the Souls Faith and Comfort, and that now the battle is to be won or loſt for ever; therefore now he roars and rages terribly indeed, now he diſcharges all his Murdering Pieces againſt the Soul, to make batteries, if poſſible, upon the Souls Fort of Salvation, and to ſhake its foundation of life and happineſs. The Devil is the Enemy of Souls, Mal. 13.25. and his enmity works eſpecially one of theſe two ways: Either firſt to keep them from life and happineſs; and here he acts rather like an Angel of Light, than a Roaring Lyon: he works rather in a way of Flattery, than in a way of Terror. Hence we read of his Wiles, Methods, Devices, and the like; his cunning and fallacious workings, thereby to deſtroy Souls. Or, ſecondly, to trouble and torment Souls in their way to life and happineſs; and here he is indeed like a Roaring Lyon, and never more, than when we come to die. There are among others two ſeaſons, wherein the Devil is moſt fierce and terrible in his aſſaults upon the Soul. The firſt is, when a man is going from Sin to Grace, when he is fully reſolved to cloſe with Chriſt, to ſhake off the yoke of ſin, and to take upon him the yoke of Jeſus. The ſecond is; when a man is going from Grace to Glory: when he is going off the Stage of Time to Eternity: when a man begins to live the ſpiritual life, and when a man comes to dye the natural death. I know, firſt, That as for his own children, he uſually lets them alone, when they come to die: he is afraid to have them diſturbed; though ſometimes he cannot forbear, but torments them before their time. Secondly, God can, and ſometimes does chain him up, ſo that he ſhall not be able to trouble and torment the Saints in their paſſage out of this World: yet ſtill I ſay, for the moſt part he does fiercely aſſault them then; and doubtleſs, there are but very few of the Children of God, but do meet with very ſore aſſaults from Sathan, when they come to die; then he turns Accuſer; then he charges the ſoul with all its ſins; then he tells him, he is an hypocrite, that all his profeſſion hath been nothing but a deluſion, and the like: Now is Sathan thus fierce and terrible in his aſſaults upon the ſoul in a dying hour? ſurely then we had need have all ready againſt that hour comes.
3. The third Propoſition is this; that in a dying hour Conſcience is moſt awakened; and ſo moſt quick and ſmart in its threats and charges againſt the Soul, if all be not right within; and therefore we had need have all ſo, in that hour. There are three ſeaſons in which Conſcience is moſt awake in the ſoul. Firſt, when God begins to deal with the ſoul in order to life and ſalvation; then God lets Conſcience looſe upon a man. Hence we read of them, that they were pricked at their heart, In the ſenſe of ſin, the word is, they were pricked through and through, Acts 2.37. And ſaith Paul, when Sin revived, I died, Rom. 7.9. That is, in the fight of my ſin, which was wrought in me by the Law of God, I was made to ſee my ſelf loſt and miſerable, and awakened out of my ſecurity. Secondly, when the ſoul is under ſome ſmart and notable affliction from the hand of God: This is evident in that inſtance of Joſeph's Brethren, whoſe conſciences were awakened, when they were in diſtreſs, and charged them with the guilt of their ſin in ſelling their Brother, Gen. 42.21. Thirdly, when a man comes to die, when the viſions of death and the grave are before him: Oh you little think, how ſtrict Conſcience will be in its ſearch, how ſharpe in its charge, and how ſevere in its cenſure in a dying hour: then if there be but the leaſt frown in God's face towards the Soul, the leaſt flaw in his peace, the leaſt blot or blur in his Evidences for Heaven; if there be but the leaſt ſtain upon the Spirit, the leaſt ſin unpardoned, unrepented of, it is a thouſand to one but conſcience will take notice of it, and charge the Soul with it. O Sirs, you will find a great deal of difference between Conſcience upon a bed of eaſe, and Conſcience upon a ſickbed; between Conſcience in an hour of health and worldly proſperity, and Conſcience in a dying hour: in the one, great things bear but little weight; but in the other, little things uſually bear great weight in Conſcience: then the Language of Conſcience to the Soul is, theſe and theſe things haſt thou done; thus and thus things ſtand with thee; at beſt, grace is thus and thus weak, corruptions thus and thus ſtrong, temptations thus and thus prevalent, the heart thus and thus out of frame, the ſpirit thus and thus alienated from God, and the like: Hence 'tis that at death there are ſuch confeſſions, as you have ſometimes from men and women, that now they will ſend for ſome godly Miniſter or Chriſtian to pray with them, and for them; though perhaps they could not endure Prayer all their life-time before. Now if in a dying hour, Conſcience be thus quick and ſmart in its threats and charges againſt the Soul; then ſurely we had need, and 'tis greatly our concern, to have all ready, all in order, againſt that hour comes.
The fourth Propoſition is this, That in a dying hour we ſhall have to do with God in a very ſtupendious and amazing way, in ſuch a way as may well ſtartle and affright us to think of it: we are ſaid to have to do with God here, Heb. 4.13. we have here to do with God in Duties, in Ordinances, in Mercies, in Afflictions: indeed we had as good never have to do with theſe, unleſs we have to do with God in theſe: but though we have to do with God here, while we live; yet know, we ſhall have to do with God in another-gueſs way, when we come to die; in ſuch a way as may well overwhelm us to think of it. I ſhall give it you in three ſteps: then we have to do with God immediately; with God immediately, as our Judge; with God immediately, as our Judge for Eternity: And O how loud do theſe things call upon us to get all in order in the matters of our foul, againſt a dying hour comes?
1. When a man comes to die, he has to do with God immediately; and that is an aſtoniſhing thing. In death the body crumbles to duſt; but the ſoul returneth to God, that gave it: ſo the Holy Ghoſt-tells us, Eccl. 12.7. The body, which came from the duſt, crumbles to duſt again: but the ſoul, that goeth into God's immediate preſence, to deal and to treat with him, as it were face to face: The ſoul is alwayes with God, and cannot poſſibly be out of his preſence, Pſalm 139.7. And yet here the Holy Ghoſt tells us, when we die, the ſoul returns to God; intimating, that then the Soul goes into the immediate preſence of God, and has more immediately to do with him, then here he was ever wont to have; then he beholds his naked Majeſty and Glory: Now what an aſtoniſhing thing is this? You will find (if you obſerve) that the Saints of God, yea the holieſt of them, when they have dealt with God in a more immediate way than ordinary, they have been overwhelmed by it: Take for an inſtance Daniel, who, upon receiving Viſions from God, tells us, there remained no ſtrength in him: That his comlineſs was turned into corruption, Dan. 10.8. I might inſtance alſo in John, who upon a view of, and converſe with Chriſt, that was a little more immediate than ordinary, fell down at his feet, as dead, Revel. 1.17. Alſo that of Jacob, I have ſeen the Lord face to face, and yet my life is preſerved, (ſayes he) intimating, it was a wonder, that he could ſo immediately ſee God, and live, Gen. 32.10. Now if we are to deal with God immediately, when we come to die, we had need have all in order, before a dying hour comes.
2. When a man comes to die, he has to do with God immediately, as his Judge; as one that is to try him for his life; to paſs ſentence upon his Soul; to determine his ſtate in righteouſneſs, meaſuring out life, or death, happineſs, or vengeance to him in the other world: And is not this an aſtoniſhing and an amazing thing? Then (ſaith Solomon, ſpeaking of death) ſhall the duſt return to earth, as it was, and the ſpirit return to God, who gave it, Eccl. 12.7. At death the Spirit returns to God; but it is to God, as a Judge, to determine his future condition for him. We muſt all ſtand before the Judgment-Seat of Chriſt, and every one muſt give an account of himſelf to God: ſo the Scripture tells us, Rom. 10.12. And, it is appointed for all men once to die, and after that the Judgment, Heb. 9.27. When a man comes to die, that which is immediately before him, is the Judgement of God; the ſtrict, the righteous, the impartial Judgment of God: then away goes the Soul into the immediate preſence of God, as ſitting upon a Throne of Judgment, to paſs a ſentence of life, or death, ſalvation, or damnation, upon him: And (believe it) we had need have all things ſet right, and well ordered in our ſouls, when we come thus to deal with him: we had need have all things well ordered, and ſet right in the matters of our ſouls, when we come to deal with God, but as ſitting upon a Throne of Grace: but much more, when we come to deal with him, as ſitting upon a Throne of Judgment, to conclude and determine our future condition, what it ſhall be. Judgment is an aſtoniſhing and terrifying thing; the hearing of it made Felix tremble: or (as the Word is) it turned him into terror or affrightment, Acts 24.25. And the Apoſtle calls it, the terror of the Lord, 2 Cor. 5.11. Now when a man comes to die, then he ſayes, or may ſay; Now I am to deal with the great God, the Judge of all: Now I muſt appear before his righteous Tribunal, and have the ſtate of my ſoul determined for life, or death, ſalvation, or damnation in the other World. O how great a thing is this!
3. When a man comes to die, he has to do with God immediately, as his Judge, for Eternity: and this ſpeaks it yet more terrifying and aſtoniſhing: For though a man is then to deal with God immediately, and that as his Judge too; yet if it were but for a time, for ſome ſhort term of years, it would not be altogether ſuch a terrifying and amazing thing: but alas! it is for Eternity; and therefore his Judgment is called Eternal Judgment, Heb. 6.2. Hence Auſtin, ſpeaking of Death, calls it Oſtium Aeternitatis, the Gate of Eternity: i. e. the Gate or Door that lets men out into Eternity; an Eternity of life, or death, ſalvation, or damnation: the ſentence which God will then paſs upon the ſoul, will be an eternal ſentence; and the ſoul muſt be eternally under the execution of it, whether it be for life, or death, ſalvation, or damnation. When a man comes to die, hee then ſees himſelf launching forth into the great Ocean of Eternity; he ſees his eternal all to be immediately at ſtake, and his eternal ſtate to be immediately determined by the great and holy God: now he ſees he muſt ſhoot the Great Gulf, and take up his abode in the Eternal Region: This fills him with amazement. O now, ſayes he, a ſentence muſt paſs upon me once for all; now I muſt ſhoot the Great Gulf; now I muſt launch forth into the great Ocean, where neither bounds, nor bottom is to be found for ever: now I muſt enter upon Eternal Joys, or Eternal Flames; an endleſs life, either with God or Devils, in Heaven or Hell: Now I ſhall ſind Infiniteneſs and Eternity combine to do their utmoſt, to make me happy or miſerable for ever: Now I muſt become the immediate object either of infinite wrath, or infinite love, infinite hatred, or infinite delight, and that for ever. Now I muſt hear from God, either come thou bleſſed, or depart thou curſed, and that for ever: And O what an aſtoniſhing thing is this! O Eternity, Eternity! O vaſt Eternity! O Eternity, Eternity! O boundleſs Eternity! One ſerious view of it is enough to amaze a poor ſoul, looking upon it at a diſtance: But how much more amazing muſt it needs be, when it ſhall be immediately before the ſoul, and he ſees he muſt enter upon it the next hour? O then it will be amazing indeed, aſtoniſhing indeed: This one thing, Eternity, puts infinite ſweetneſs into mercies, and infinite bitterneſs into ſufferings: the thoughts of this, was that which did ſo much amaze that good man, who ſitting in a deep Muſe a long time, and being asked the reaſon of it, was ſilent; and being asked again and again, at length broke into theſe Words; For ever, for ever, for ever, for ever, and for near a quarter of an hour together ſpake nothing elſe: thereby telling them that asked him, that it was the thoughts of this ſame for ever, that ſo much amuſed him: And if you were more in the thoughts of the weight of Eternity, you would ſee it were an aſtoniſhing thing indeed: And this is that which makes dying work ſuch a weighty work and a dying hour ſuch a difficult hour. I will cloſe this head, and with that, this demonſtration, with a ſaying I have read in one of the Ancients; That is not to be accounted (ſayes he) an evil death, which has had a good life precedeing it, nor doth any thing make death terrible, but that which follows death; therefore they which muſt neceſſarily die, are not much to concern themſelves, what falls out to cauſe death, but whither by death they are conſtrained to go, whither death carries them. It is a great ſaying, and indeed 'tis no great matter, when we die, or how we die, or what is the occaſion of our death: But it is whither death carries us, and where death ſets us down; whether in a bleſſed, or wretched Eternity; whether with God, or Devils; in Heaven, or Hell. Well then, if Death be thus terrible in its own nature: If in a dying hour the Devil be ſo fierce and terrible in his aſſaults upon ſouls; if Conſcience be ſo awakened and ſmart in its Charges and Accuſations; if then we muſt have to do with God immediately, and as our Judge, yea as our Judge for Eternity, as one that will determine the eternal condition of our ſouls, in unſpeakable happineſs, or unſpeakable miſery; then ſurely dying work is great work, and a dying hour is a difficult hour: It then greatly concerns us to have all ready, and all in order, in the matters of our ſouls, againſt the time thereof comes.