Concerning Death and Heaven, Chapter 4
CHAP. IV.
Of willingneſs and unwillingneſs to Die. Difference between Chriſtians in reference unto Death. Whether it be lawful to deſire Death. In what caſes it may, and in what not. A willingneſs to Die may be even in Wicked Men, and ſometimes they may Die peaceably and quietly, though Death is never comfortable and happy to them. In the Beſt there may be an unwillingneſs to Die, though a Saint, as a Saint, is always deſirous of Death. Reaſons that ſhould encourage the People of God always to be willing to Die. Believers ſhould not only deſire to Die, but they ſhould long for Death.
DEath in it ſelf is not deſirable, nor can it be; Nature not only ſhuns, but abhors it; nor is it poſſible that Nature ſhould be reconciled to that which ſeeks its Annihilation and Deſtruction, as Death doth: And accordingly as theſe Fears are either ſtrengthened and increaſed by Sin and Guilt, or conquered and overcome by Grace, ſo are we more or leſs enclined towards, or averſe from Death. To be willing to Die, when God calls us to it, is a thing greatly to be deſired, and argues no ſmall attainment in Grace, when we do it upon good grounds: And yet ſometimes to be unwilling to Die is not to be condemned as evil and ſinful. To be willing to Die, that we may be with Chriſt, when God calls us to it, is a frame of Soul, in which the People of God ſhould always be deſirous to be found; but yet to be deſirous to Live, when either the Great Work of a Chriſtian is not finiſhed, or when his Life may tend to the Glory of God and the Good of his Church, is that which is not ſinful or unlawful; we may ſee this Truth both in David and Hezekiah; in David in Pſal. 6.4, 5. Deliver my Soul, O Lord, ſpare me for thy Mercy-ſake, for in Death there is no remembrance of thee. David at this time being troubled in Mind, under the apprehenſions of God's Wrath, and ſo wanting the aſſurance of his Love, as you may read in the Pſalm, prays that he might be ſpared. And ſo Hezekiah, Iſai. 38.2. prays for a longer time of Life; as for other Reaſons, ſo for this as one, becauſe having begun a Reformation in the Church of God, he was deſirous to live, that he might carry it on farther to the Glory of God and the Good of his Church. A Chriſtian ought ſo to live, not only as to be prepared for Death, but ſo as to be willing to die; but yet he is a true Chriſtian, who though he doth not die ſo willingly, yet dies preparedly; he that dies preparedly and willingly, dies moſt comfortably; but yet he that dies preparedly, dies ſafely and happily.
In reference unto Death, there is a great difference between Nominal Chriſtians and Real Chriſtians; and alſo between one true Chriſtian and another. There is a difference in reference unto Death, between thoſe that are called Chriſtians, but yet are not truly ſo: Some there are whoſe Conſciences are ſo awakened upon a Death-bed, ſetting their Sins before their Faces with ſuch horrible bloody Circumſtances, and withal repreſenting the Wrath of God, and the Everlaſting Torments of Hell, as due unto them for their Sins, that they cry out in Horrour and Deſpair, their Sins are greater than can be forgiven; and feeling a Hell in their Conſciences here, they die under Deſperation of ever eſcaping Hell hereafter, or of obtaining Mercy and Pardon from God: This was the caſe of Judas, who under Horrours of Conſcience, deſpairing of Mercy, endeavours to eaſe his Conſcience, by laying violent hands upon himſelf, and is, as the Scripture ſaith, gone to his own place. Others there are, who though they would be called Chriſtians, yet are not ſo indeed; but yet are ſo bold and confident in Death, that Heaven is theirs, as if they were in the poſſeſſion of it already; Our Lord tells us of ſome, in Luke 13.25. who had ſuch ſtrong preſumptions of Heaven, that with a confident boldneſs they knock at Heaven's Gate, crying, Lord, Lord, open unto us; as if there were no more to be done, but only the opening of the door, and letting them into Heaven; but you know what Anſwer our Lord returns them, I know you not, depart from me, ye workers of Iniquity. Both theſe ſorts of Perſons, the deſpairing Sinner, and the preſumptuous Sinner, are alike miſerable in their Death, though they differ vaſtly from true and real Chriſtians; for they die neither happily nor comfortably; for they die under the guilt of their Sins, and ſo periſh for ever, which no true Chriſtian doth. And as Hypocrites and ſincere Chriſtians differ in their Death; ſo alſo do true and real Chriſtians differ in the manner of their dying; ſome when they come to lie upon their Death-beds, God is pleaſed to withdraw the light of his Countenance and the manifeſtations of his Love and Favour from them; and in their apprehenſions God ſeems to have caſt them off, and will be favourable to them no more; and though their Life draws nigh to the Grave, yet their Soul is full of trouble; they are ſo in the dark, and can ſee no light, in ſuch a State of deſertion, that God ſeems to have forſaken them, their Sun is as it were ſetting in a Cloud; and in this State of diſmal darkneſs they die, not knowing what ſhall become of their Souls for ever; which yet go ſafely to Heaven, being built upon the Rock of Ages, the Lord Jeſus Chriſt, againſt which the Gates of Death and Hell ſhall never prevail. Some again there are who though they are true Chriſtians, yet are weak Chriſtians; though they have the Grace of God in Truth, yet they have it not in that growth and ſtrength that ſome have; their Faith is true, but they are not ſtrong in Faith; they love the Lord Jeſus in ſincerity, but not with that fervour and ardour that ſome do; they have a good Hope towards God, but their Hope is not lively and operative: Such Chriſtians as theſe now, though they take Death patiently, yet they would willingly live; they go indeed when God by Death calls for them, but they could wiſh that it would pleaſe God to ſtay for them a little longer; they have ſome good Hopes of Heaven when they die, but they deſire a little more time to live here upon Earth; they love God more than all Things and Perſons whatſoever, but yet their affections are not ſo fully taken off from the World, nor from their Friends and Relations as they ſhould be; they are not wrack'd and tormented with perplexing fears of Wrath and Hell, but yet they are not raviſh'd with the Joys of Heaven. Concerning the Death of ſuch as theſe, we muſt ſay, Bleſſed are they that thus die in the Lord; for though they have not that aſſurance that ſome have, and ſo die not ſo comfortably as to ſenſe and feeling as they do; yet have they that Faith and Affiance in the Lord Jeſus Chriſt, whereby they die happily: But then there are others that are ſtrong Chriſtians, grown Men in Chriſt, who have attained unto ſuch a full aſſurance of Faith, that they are not only willing to die, but are deſirous of Death, being perſwaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor heighth, nor length, nor depth, nor any Creature, ſhall ever be able to ſeparate them from the love of God, which is in Chriſt Jeſus: for they know in whom they have believed, and with whom they have intruſted the everlaſting Concernments of their Immortal Souls; and that he is able and faithful; yea, and will alſo keep that good thing that they have committed unto him unto that day. And therefore they can with a Holy Triumph through Chriſt ſay, O Death where is thy ſting, O Grave where is thy Victory; thanks be to God who hath given us the Victory through our Lord Jeſus Chriſt. Wherefore they can with chearfulneſs commit one half of themſelves, that is, their Bodies, unto the Grave, where though they know it ſhall turn to Corruption and Rottenneſs; yet that troubles them not; becauſe they know alſo that by the Power of God it ſhall be raiſed up a moſt Glorious Body at the laſt Day; for they are aſſured that their Redeemer lives, and they believe that he ſhall ſtand at the laſt day upon the Earth; and not only ſo, but becauſe he lives they believe that they ſhall live alſo: And though for the preſent Worms deſtroy their Bodies, yet in their Fleſh they ſhall ſee God; whom they ſhall ſee for themſelves, and their Eyes ſhall behold him, and not anothers, and that to their everlaſting Joy and Comfort. Now to ſuch as theſe, Death is both happy and comfortable alſo; and therefore they are deſirous to be diſſolved, and to be with Chriſt which is beſt of all.
But now a Queſtion may ariſe here: Is it not Lawful to deſire, or wiſh for Death?
To this I Anſwer, negatively, and poſitively: in ſome caſes it is unlawful and ſinful, and in ſome caſes it may be lawful and commendable.
Firſt, negatively, wherein it is ſinful and unlawful. And ſo for any to wiſh for, or to deſire Death through impatience or diſcontent in any condition, becauſe they cannot have their own Wills; but are croſt in their deſires, this is ſinful: This was the Sin of Jonah, who becauſe God had ſmitten the Gourd from which he received ſome refreſhment, preſently he falls into a Paſſion, and in a diſcontented fit he concludes the matter, that it was better for him to die than to live, Jonah 4.8. but God knew it was better for him to live than to die; and therefore in his pity he ſpares him that he might repent of his Sin. This was the Infirmity of Elijah, which the Apoſtle ſeems to take notice of, when he tells us, He was a Man of like Infirmities with us, Jam. 5.17. for as to any other Infirmities of that Holy Man, the Scripture is ſilent, but it takes notice of this, that when he was perſecuted by Jezabel's Cruelties and fled for his Life, under fear and infidelity, in 1 Kings 19. and 24. he cry'd out, It is enough, O Lord, now take away my Life, for I am no better than my Fathers. Theſe fits of paſſion and diſcontent are ſinful, and not to be juſtified; and yet how frequent is it for Men thus to vent their diſcontents when any trouble befalls them, that croſſeth their Wills; preſently nothing will ſerve their turns but Death: O that they were Dead. I will not ſay what once I heard ſpoken to be always true in this caſe; that ſuch Perſons by wiſhing for Death, wiſh for Hell and Damnation with it; I dare not ſay ſo, leaſt I ſhould offend againſt the Generation of the Righteous: But this I will ſay, that there are many wicked prophane wretches, who when ſomething doth croſs and vex them, inſtantly cry out, Oh that they were dead! to whom, if God ſhould not be more merciful to their Souls, than they themſelves are to their Bodies, but take them at their word, and preſently ſtrike them dead, it may be feared he muſt alſo by ſtriking their Bodies into the Grave, ſmite their Souls into Hell; they allowing themſelves no ſpace and time for their Repentance. O that ſuch Perſons would ſeriouſly conſider what they do when they wiſh ſuch an End may befall them.
Again, to wiſh for Death abſolutely is ſinful, though we are under pains that are more painful than Death it ſelf. Nature puts us upon deſiring to live, and Grace ſhould put us upon deſiring to live, becauſe God wills it, though we be under ſore afflictions; for as it is our Holineſs to do the will of God while we live, ſo it is our Holineſs to be content to live, while we ſuffer according to his will. To deſire Death, becauſe our lives are full of troubles, is a ſinful wiſh or deſire; for God may, and often hath as much uſe of our lives, when we are in an afflicted condition, as when we are in a proſperous condition; a ſickly Body, yea a ſick Bed, may bring as much Glory to God, as a healthful Conſtitution; and we may do as much ſervice when we are bound in Chains and in a Priſon, as when we enjoy the greateſt Freedom and Liberty. Paſſive Obedience brings as much Honour to God as Active doth. When you lie under any troubles therefore, wiſh not for Death; beg of God rather that he would remove thoſe Evils from you, than remove you from thoſe Evils: God hath a thouſand ways to let us out of trouble, though he doth not open the door of the Grave to let us in thither. Pray that your Afflictions may be ſanctified, and that your Spirits may be raiſed up above your troubles while you live, and ſeek not, nor deſire freedom from them by Death: For a Chriſtian to bear a burden well, is more deſireable than to be delivered from it; eſpecially, if while we are ſuffering our ſelves, we are doing good unto others. A Chriſtian ſhould be contented; yea, he ſhould rejoice in ſuffering Evils that lie upon, when he doth good thereby unto others. He that is of a gracious publick Spirit will triumph over Perſonal Troubles and Afflictions, ſo long as he ſees God making uſe of him as a help or bleſſing to the publick: And though he longs to die for himſelf, knowing it will be much to his Advantage, becauſe when he departs hence he ſhall be with Chriſt, which is far better; yet he ſhould be unwilling to die, ſo long as he can ſay with St. Paul, that for him to abide in the Fleſh is and will be more needful for others. To be willing to deferr our Glory and Happineſs for a time, that God may be glorified, and others benefited by us here, is an excellent frame of Spirit in any Chriſtian.
Secondly, poſitively, it is lawful in ſome caſes to deſire Death. And thus none but a true Chriſtian can truly deſire to die. Now there are three caſes in which it may be lawful for a Chriſtian to deſire Death.
Firſt, When God brings a Chriſtian into ſuch a condition, as that he may bring God more Honour and Glory by his Death, than by his Life: In ſuch a caſe it is lawful to deſire Death; and this was the caſe of Sampſon, who was a Type of Chriſt: The Philiſtines having brought him into a low and ſuffering condition, though partly through his own Sin; yet being animated by the Spirit of God, and knowing that by his Death he ſhould deſtroy many of the Enemies of God, he begs ſtrength from him thereunto, which God in an extraordinary manner granted him; for he took hold of the Pillars of the Houſe, and ſo pulled down the Houſe upon himſelf and upon the Philiſtines, ſlaying thereby more at his Death than he did in all his Life. This was the caſe of many of the Martyrs, who being called to ſuffer for the Truth, were very deſirous to die, knowing that their Death would tend more to the Glory of God than their Life, and therefore they willingly and chearfully ſealed to the Truth of God with their Blood.
Secondly, It is lawful to wiſh for Death, that we may be free from offending of God. Sin is a miſerable Thraldom and Bondage unto a Child of God; to have a Nature within him that is continually inclining him unto, and putting him upon that which is ſinful and provoking unto God, is that which a Holy Soul cannot tell how to bear. Oh to find a Law in his Members always warring againſt the Law of his Mind, and leading him Captive to the Law of Sin and Death! It is that which makes his Life burthenſome to him. This I know works little upon wicked Men; for when they are acting of Sin they are in their Element; but to a Gracious Soul, unto whom the loving kindneſs of God, as David ſpeaks, is better than Life, to ſuch a one a ſinful impure Nature, whereby he offends and diſpleaſeth God, is more bitter than Death; and therefore he is continually making out after that State, wherein he ſhall be without Sin; while he is here he knows he cannot be free from all Sin; but yet he follows after it; if he may apprehend that for which he is apprehended of Chriſt Jeſus; and therefore forgetting the things that are behind, he reacheth forth unto thoſe things that are before, preſſing forward towards the mark for the price of the High Calling of God in Chriſt Jeſus, if by any means he may attain to the Reſurrection of the Dead; that is, to that State of perfect Holineſs, and freedom from Sin, which he ſhall arrive to at the Reſurrection of the Dead. And becauſe he ſees he cannot but Sin whilſt he is here, and that dying only will be the end of Sinning; therefore he longs for Death, that he may come to an end of Sinning.
Thirdly, It is lawful to wiſh for Death, that we may come to the full and perfect enjoyment of God and Chriſt in Glory. In this frame of Spirit we find the Apoſtle, when he crys out in that Holy Agony, I deſire to be diſſolved and to be with Chriſt. The Scripture it ſelf makes it the Character of a true Chriſtian, that he is one that loves the appearing of Chriſt, and this is that which cannot be enjoyed without Death; now that which we love we wiſh the enjoyment of, and conſequently we deſire to uſe thoſe means that tend thereunto. Our Lord himſelf, in Joh. 17. prays for all Believers, that they might be where he is, that they might behold and enjoy his Glory; and hath taught us to pray that the Kingdom of God might come; by which is meant not only the Kingdom of Grace, but the Kingdom of Glory alſo. And indeed true love unto Chriſt will put us upon deſiring to be with him; for that is the property of true love, always to manifeſt an ardent and ſtrong deſire after the enjoyment of its beloved Object. If now a Chriſtian, who hath enjoyed Communion with God in his Ordinances, deſires the ſincere milk of the Word that he may grow thereby: And if that Soul that hath taſted how Good and Gracious the Lord is in any Duty, is ready to cry out with David, in the 42 Pſalm, As the Heart panteth after the Water Brooks, ſo panteth my Soul after thee, O God; my Soul is athirſt for God, for the living God, when ſhall I come and appear before God, that he may ſee his Power and his Glory, ſo as he hath ſeen him in the Sanctuary. If a Chriſtian now ſo much deſires the enjoyment of God in his Ordinances, wherein there is always a mixture of Sin and Pollution going along with them; ſhould he not, doth he not much more then deſire the enjoyment of God in Heaven? where there ſhall be a a perfect freedom from all Sin, and all ſinful mixtures, that here are a continual grief to a Gracious Soul, and a juſt provocation to a Holy God; where he ſhall be for ever with the Lord, beholding the beauty of his Face, and being fully ſatisfied and delighted with the enjoyment of his preſence, in whoſe preſence there is fulneſs of joy, and at whoſe Right Hand there are Pleaſures for evermore.
But though it may be lawful to wiſh for, or to deſire Death, when we may thereby bring Glory to God, when we may thereby be free from Sin, and come to the perfect enjoyment of God and Chriſt in Glory; yet in all theſe caſes, we muſt take in theſe Cautions, that for the time of our Death, we muſt ſtill refer our ſelves to the good will and pleaſure of God: For though it may be lawful to wiſh for Death, when we may thereby glorifie God; yet we muſt not abſolutely wiſh for Death ſo, becauſe our Hearts are very treacherous, and may eaſily impoſe upon us and deceive us herein. And though to wiſh for Death that we may be freed from Sin, is a holy wiſh; yet we muſt not wiſh that abſolutely neither, but muſt herein refer our ſelves to the pleaſure of God, how long he will have us to conflict with our Luſts and Corruptions, bearing about with us a Body of Sin and Death. And though it be a holy wiſh, to deſire to die that we may enjoy God and Chriſt in Glory; yet muſt we not wiſh for that abſolutely; for though the Holy Apoſtle deſired to be diſſolved and to be with Chriſt; yet was he in a ſtrait, and what to chooſe, he tells us he wiſt not, and we know how he qualifies and debates the buſineſs; and what the iſſue came to, you may read in 1 Phil. 21.22, 23. Still therefore in all our deſires after Death in general, yet as to the particular time when, we muſt always ſay, Not our Wills, but thy Will, O Lord, be done.
This holy deſire of Death, now is that which can only be found in the Godly; for they only can deſire Death upon good grounds; but yet there may be a a willingneſs to die even in Wicked Men, and ſometimes they may die peaceably and quietly, though Death is never comfortable and happy to them. That they may ſometimes die willingly and peaceably is often ſeen; they may have no bands in their Death as others have, as the Pſalmiſt ſpeaks, but their ſtrength is firm; they are not under troubles and diſquietments becauſe of their Sins, and the Wrath of God; Conſcience doth not fly in their Faces, by terrible reflections upon their former wicked Lives; God doth not make them poſſeſs their Sins in the bitterneſs of their Souls; and as for the Devil he will not vex and trouble them, that is not for his Advantage: for he knows while they are under a ſpirit of ſecurity and ſenſeleſsneſs he hath them faſt enough, and therefore he will not Torment them before their time, leſt they ſhould get out of his Clutches: But all is very quiet and peaceable as to outward appearance, and they die, as it is commonly expreſſed by ignorant Perſons, as quiet as a Lamb: This may be the State and Condition of a Wicked Man upon a Death-Bed; he may die quietly without any doubting upon his Spirit, as to his Eternal State, as if all were well and ſhould be well with him for ever; not that his Sins are pardoned and God reconciled; nor that his Conſcience hath not wherewith to trouble him, becauſe it is ſilent; no the Worm of Conſcience is Hungry, and hath matter enough to Torment him in Hell to Eternity, but it is not permitted to prey and feed upon the Sinner as yet: This peace and Juietneſs that he now enjoys is not from any knowledge of his good Eſtate, but from his Ignorance how bad his State is; he ſees not the Wrath of God hanging over his Head, nor the Juſtice of God ſet in oppoſition againſt him; and therefore he goes on quietly to his Grave. As all the trouble and diſquietneſs of a Godly Man in Death, is becauſe he is ignorant of the goodneſs of his State and Condition; ſo the quietneſs and peace of a Wicked Man in Death, is becauſe he is ignorant of the badneſs of his State and Condition. If a Godly Man dies under fears and troubles, it is not becauſe his State is not good, but becauſe he knows not that his State is good: And if a wicked Man dies in peace, it is not becauſe his State is not bad, but becauſe he knows not that his State is bad. Did a Godly Man know the goodneſs of his State and Condition, his troubles and fears would ſoon be turned into joy and rejoicings: And did a Wicked Man know the badneſs of his State and Condition, his peace and quietneſs would ſoon be turned into mourning and lamentation; and though now Friends and Acquaintance, yea, his own Heart, and Satan alſo may flatter him; yet Death will open his Eyes and undeceive him, and then he ſhall know for ever by ſad experience, the Truth of that Scripture, in the 57 of Eſay laſt verſe, There is no Peace, ſaith the Lord, unto the Wicked.
Now, as a wicked Man may die willingly; yea, peaceably; ſo in a Godly Man there may be ſometimes an unwillingneſs to die, though a Godly Man, acting as a Godly Man ought, he is always deſirous of Death. That there may be in the beſt of God's Children, an unwillingneſs to die, the Scripture is clear: Thus was it with the Prophet, Jer. 37.20. Now I pray thee, O my Lord the King, let my ſupplication be accepted before thee, that thou cauſe me not to return to the Houſe of Jonathan the Scribe, leaſt I die there. And our Lord, forewarning Peter of the manner of his Death, tells him that he ſhould be carried whither he would not, John 21.18. It is with many of the People of God, as it was with Lot, who though his Righteous Soul was vexed day by day, by beholding the unclean converſation of the Sodomites, 2 Pet. 2.18. Yet O how he lingred when God would have taken him from thence? as you may ſee, Gen. 19.16. So is it with many of the Saints of God, who while they live in this World, are always vexed, not only with the corruptions of their own Hearts, but alſo with the wickedneſs of the times; yet are they if not unwilling, yet not ſo willing to leave the World as they ſhould be; but this unwillingneſs of theirs proceeds not from the want of Grace, but from the weakneſs of their Grace. In the beſt of God's Children there is Fleſh as well as Spirit; Sin and Corruption as well as Grace; and if at any time Sin and Corruption prevail over Grace, as ſometimes they do, no wonwonder if they be unwilling to die. Thoſe of the People of God that do believe, do yet believe but in part; and though the Spirit be ready in them, yet the Fleſh is weak: But though there be ſome unwillingneſs in the beſt to die; yet they know and are ſenſible, that it is their Sin and fault; they know they ought to be willing to die, and even in this their Spirits in them ſtrive againſt this weakneſs of the Fleſh, and in the end they conquer their fears, and overcome their backwardneſs and unwillingneſs to die; according to that Gracious Promiſe in Pſal. 29.11. the Lord will give ſtrength unto his People, the Lord will bleſs his People with Peace. The Nature of Grace is ſuch, that it will work it ſelf through all fears and doubts, both as to Sin and Death: And when once the Eye of a Chriſtian's Faith is opened to look within the vail, and to diſcover ſomething of the Glory and Happineſs of Heaven, and of the Soul's intereſt therein, nothing then ſatisfies ſuch a Soul, but to be abſent from the Body, and to be preſent with the Lord. A Godly Man, acting as a Godly Man, is one that is always deſirous of Death, becauſe he knows the day of his Death will not only be better to him than the day of his Birth, but better alſo than any day of his Life.
Now that the People of God may always be willing to die, there are ſeveral Arguments that ſhould encourage them unto it; and I ſhall but name a few in general.
Firſt, the Afflictions and Diſtreſſes that the People of God are Subject to in this World, and that above others, may be one Reaſon to encline them to a willingneſs to die; not out of a diſcontented mind, becauſe they are weary of, or impatient under their ſufferings: This was the Sin of Moſes, Numb. 11.15. when he prayed unto God, if thou deal thus with me, I pray thee kill me out of hand, if I have found favour in thy ſight, and let me not ſee my wretchedneſs: This is a great Sin in the Wicked, and ſometimes an Infirmity that the Godly fall into; but the Scripture allows it not in any. Faith and Patience under the afflicting hand of God is very becoming a Chriſtian, but Impatience and Diſcontent is to be abominated. Though a Chriſtian knows that it is better for him to die than to live; yet out of a Fit of Impatience and Diſcontent, becauſe of Affliction, we ought not preſently to wiſh for Death. St. Paul knew it was far better for him to die than to live: He tells us ſo Phil. 1.21. yet durſt not he deſire it abſolutely, though a Man ſubject to many and great Afflictions; but was in a ſtrait what to do, as himſelf ſaith, and therefore ſubmits himſelf to the Will of God. Yet is it not utterly unlawful for a Chriſtian to deſire Death that he may be free from the Miſeries of this Life, becauſe theſe Things occaſion the drawing forth of Sin and Corruption, whereby God is diſhonoured, his Spirit diſcompoſed, that he cannot ſerve God with that Freedom and Chearfulneſs of Soul, as he might and as he deſires. Every day a Chriſtian muſt look for Croſſes and Afflictions, and ſufficient to every day are the Evils thereof, Luke 9.23. And therefore a Chriſtian may upon good grounds deſire to be looſed from thoſe Miſeries and Afflictions, if it be the will of God: But in the mean time till he can have his deſires in this Caſe, let him in patience poſſeſs his Soul.
Secondly, Another Reaſon that may make the People of God willing to die, may be in reſpect of the wicked, that they may not be always Spectators of thoſe abominable Wickedneſſes, whereby God is daily diſhonoured, his Name blaſphemed. This made Rebekah deſirous of Death; for when Eſau had taken ungodly Wives, it is ſaid they were a grief of Mind to Iſaac and Rebekah, becauſe they knew that God was greatly diſhonoured thereby; therefore ſays Rebekah unto Iſaac, I am weary of my life, becauſe of the Daughters of Heth; and if Jacob take a Wife among them, ſuch as thoſe that are of the Daughters of the Land, what good will my life do me, Gen. 27.46. O who can expreſs what grief it is to thoſe that fear God, to live in the midſt of a wicked and ungodly Generation, that are continually provoking God by their wicked lives? What godly Man's heart can but bleed, to hear the Name of God rent and torn by curſed Oaths and Helliſh Blaſphemies, to behold the Ʋncleanneſs, the Drunkenneſs, the Lying, the ſcoffing at Godlineſs, the corrupt, filthy, ſcurrilous, idle Talking that overflows in all Places; ſo that thoſe that fear God had better be any where almoſt than in the Company of moſt Men? This was a grief and vexation to the Soul of righteous Lot; for in ſeeing and hearing the filthy Converſation of thoſe wicked Sodomites, they vexed his righteous Soul from day to day by their unlawful Deeds. This made the Prophet David cry out, in Pſalm 120.5, 9. Woe is me that I ſojourn in Meſech, and dwell in the Tents of Kedar. No wonder therefore that thoſe whoſe Souls are affected with the diſhonour of God, are deſirous to depart out of this World, and cry out, Oh that they had the wings of a Dove, for then would they flee away and be at reſt.
Thirdly, Another thing that may make the People of God willing to die, is freedom from the Temptations of Satan. The Devil is the great Enemy of Mankind; miſerable he is himſelf, and envies that any ſhould be otherwiſe than himſelf is; and therefore he makes uſe of all his Craft and Subtilties againſt Man. And herein Chriſtians are much endangered, and hereby he frequently manageth his Temptations with Succeſs; for many are his Wiles and Devices that he makes uſe of to draw the People of God into Sin. What unwearied Aſſaults from Satan do many Chriſtians labour under, not only for Days and Weeks, but for Months and Years, whereby he allures and enticeth them with reſtleſs Importunities to the Commiſſion of ſome Sin or other, which they are no more able to fly from, than they are to out-run themſelves? Now to any that have taſted the Sweetneſs of Holineſs, what can be more hateful than daily Inſtigations to Sin? And to ſuch, who underſtand the Bleſſedneſs of Communion with God; what can be more bitter, than to find themſelves chain'd as it were to a Devil, who makes ſuch Applications of vile Objects to their Fancies continually, that they cannot in the leaſt turn themſelves from? Oh how irkſome muſt it needs be to a gracious Heart, to be always haunted with the Spectacle and Image of ſome Sin, even as black as Hell? Now this being the Caſe of the People of God, to be unceſſantly followed with the Temptations of Satan; how willing ſhould they be to die, becauſe never till then ſhall they be out of the reach of his fiery Darts? For as it is in Heaven only that there is no Sin, ſo it is in Heaven only that there ſhall be no Temptations unto Sin.
Fourthly, Another thing that may make the People of God always willing to die, is a perfect freedom from all Sin. While they are here they ſin, and are in continual danger of falling from God; and no Man can tell how far any of them may fall; for though it be admitted that they cannot fall totally and finally, yet they may fall dreadfully, and fearfully, as we read of ſome in Scripture, who have lain long, ſighing and groaning under broken Bones, and wounded Conſciences. Our Natures are ſo polluted with the Leproſie of Sin, that we ſhall never be perfectly cured of it while we are in this World. Under the Law we read, that when any earthen Veſſels were defiled, they could not be ſufficiently purged till they were broken in pieces, Lev. 11.33. The ſpiritual Improvement whereof is to teach us; that we can never be perfectly cleanſed from the pollution of our Natures till we are broken in pieces by Death. The beſt Man's Sanctification is not perfect here, the holieſt Man is not thoroughly cleanſed while he lives, but hath much of Filthineſs remaining in him. The wiſe Man, in Prov. 20.9. ſilences all Men with this Queſtion, Who can ſay I have made my heart clean, I am pure from my Sin? Who can ſay ſo? Why, none can. We may do much in the work of Mortification, in the uſe of Means as the Spirit of God directs us in the Word; we may by the ſtrength of the Spirit keep Sin from reigning in our mortal Bodies, Rom. 6.10. But though it Reign not as a King, yet it may Rule as a Tyrant, and we be brought into Captivity by it; and by force kept in Bondage under it ſometimes. How willing therefore ſhould a Chriſtian be to die, that he may be free from Sin; for he that is dead, ſaith the Apoſtle, Rom. 6.7. is free'd from Sin. Death only will free us from the danger and poſſibility of offending God any more; for then we ſhall come to the Spirits of Juſt Men made perfect, Heb. 12. & 23.
Why then, O Chriſtian, ſhouldſt thou deſire to linger long here upon Earth, and to ſpin out a miſerable Life in this VVorld, whereof Sin and Sorrow will have the greateſt Share. Here the beſt Chriſtians are engaged in perpetual Conflicts between Sin and Grace; Sin will not yield, and Grace cannot yield; Corruption compels one way, and Grace commands another. Haſte therefore, O Chriſtian, out of this troubleſome Conteſt; yea, make haſte to Heaven; for there, and there only it is that this Controverſie will be ended; for there we ſhall no more live in fear of new Sins, nor in ſorrow for old Sins; but all Sorrow and Sighing ſhall ceaſe; all Tears ſhall there be wiped from our Eyes, and which is better, all Sin ſhall be rooted out of our hearts for ever. Upon this Account now Death is not only neceſſary in it ſelf, but it is that which the People of God ſhould embrace with the greateſt willingneſs and chearfulneſs that may be.
But this is not all; for the People of God muſt go one ſtep higher, and it is what the VVord of God doth require, and that is not only to be content or willing to die, but long for Death. To be contented to die is a good Temper of Soul, and may be an Argument of the Truth of Grace, for it is ſeldom or never found in a wicked man, to be ſure not from a right Principle. But truly, Chriſtians, this is no ſuch great Matter in compariſon of what we ſhould labour to attain unto. Muſe ſeriouſly upon it a while, O Chriſtian: Is it not a ſtrange kind of Expreſſion to drop from the mouth of a Saint, that he is content to be happy; that one that profeſſeth all his Happineſs lies in the hopes he hath of enjoying God in Heaven; and that it is the End and Deſign of his Life, that he may attain unto this; and that yet when he comes to ſpeak of Death, he ſhould only ſay, he is contented to die that he may be happy in the Enjoyment of God? We uſe not to ſpeak thus concerning the World; here Men are not ſaid to be content to be rich, but covetous after Riches; not willing to be advanced, but ambitious after it: And why then ſhould it be ſaid only of a Chriſtian, that he is contented to be with God, and contented to be in Heaven? Why, Oh why ſhould not the Soul, the more noble, excellent Part of a Man be carried out with vehement and earneſt longings after its proper and full Happineſs, as well as the Body, that vile Part of Man is carried with reſtleſs Appetite after Health, Safety, and Liberty? Why ſhould a Soul alone be contented to be happy, when all things in the World do ſo ardently court, and ſo vehemently purſue their reſpective Ends, and ſeveral Perfections? Truly this is not that Frame and Temper that Chriſtians ought to content themſelves with; but their Souls ſhould be raiſed up to a higher pitch, even to a holy longing after their being ever with the Lord. It is the Duty of a Chriſtian to look out after ſo much Enjoyment of the bleſſed God as we are now capable of; and becauſe we cannot fully and perfectly enjoy him in this Life, to long after the time of our departure hence, and with holy Pantings of Soul breath forth earneſt Deſires that we may be fully and eternally happy in the Enjoyment of him.
Be not therefore, O my Soul, contented only, but be holily covetous, and full of vehement longings after an Eternity of Bleſſedneſs in the Enjoyment of God; and becauſe this Body is that which hinders this deſired and longed for Happineſs, though thou may'ſt not diſſolve and break it into pieces thy ſelf, yet with Submiſſion to the Divine Will, wiſh it were broken, deſire that it may be diſſolved. And though thou muſt be contented to live God's time, yet henceforth be deſirous of, and long to die.
To ſet this a little home upon thy Conſcience, O Chriſtian, conſider, that this Frame of Soul is that which the Scripture makes the Temper and the Duty of all Believers: Indeed there are few Profeſſors that are of this Evangelical Temper of Soul; yea, but few that are willing to believe they ought to be ſo: But yet this Frame of Soul is made the Character of a ſincere Chriſtian; the Scripture abounds with Expreſſions of this Nature, Luk 21.28. Our Lord ſpeaking concerning the day of Judgment, for the encouragement of Believers, bids them look up, and lift up their Heads for their Redemption drew nigh; by with our Lord means, not a bare ſpeculation, but a beholding with joy and longing for that day and time. 2 Tim. 4.8. The Lord ſhall give a Crown of Righteouſneſs to them that love his appearing. And in Tit. 2.13. we are commanded to live godly in this preſent World, as thoſe that are looking for the bleſſed hope, and the glorious appearing of the Great God, and our Saviour Jeſus Chriſt. So in 2 Pet. 3.12. What manner of Perſons, ſays the Apoſtle, ought we to be in all Holy Converſation and Godlineſs; looking for, and haſtning to the coming of the Day of God? By theſe Scriptures, it appears, what is the nature and temper, the diſpoſition and inclination of a Godly Man, even to look, to love, to long, and to haſten unto the enjoyment of God; for that which is of God in any Soul, muſt needs carry the Soul after God.
But here I am afraid leaſt ſome weak Chriſtians ſhould be troubled, becauſe they cannot find theſe ardent deſires and holy longings of Soul in themſelves after their diſſolution and enjoyment of God.
Now that I may not diſcourage any weak Believer, nor make the Hearts of thoſe ſad, whom God would not have made ſad, I ſhall add a few words, though not for encouragement unto ſloathfulneſs, yet for ſupport againſt fears and deſpondency.
Therefore, O Chriſtian, ſearch thine own Heart, and ſee how it is with thee; and if thou findeſt it is ſo, as the objection intimates; ſee then if thou canſt find out the cauſe thereof; poſſibly thou art grown careleſs in thy ſpiritual watch, or thou giveſt too much liberty to thy ſelf in things that are lawful; the World it may be is got too near thy Heart, thy Affections run out too much after it. And no wonder then, if while this frame and temper continues, and things are thus out of order with thee, thou doſt not long after Heaven, nor art willing to die, though it be the only way by which thou canſt come to the enjoyment of God.
If upon Examination of thy Heart, thou doſt not find it thus with thee; why then conſider, though this frame of Soul be Characteriſtical of a true Chriſtian; yet you muſt conſider alſo, that the ſame Character of a Chriſtian, that is a cauſe of joy and rejoicing to ſome; yea, to a Man's own ſelf ſometimes; at another time may be a cauſe of fear and doubting to him; not but that, that which diſtinguiſheth a true Chriſtian from a Hypocrite, is the ſame at one time that it is at another, only we cannot ſee nor diſcover ſo clearly the State of our Souls towards God by it at one time as at another. And this is the Reaſon why ſome are ſo lifted up with joy; yea, with holy longing of Soul in hopes of the Glory of God; when others are caſt down under fears and doubts, as if they had no hopes of, or at leaſt no preſent Intereſt in, or title unto any ſuch thing.
But farther, Art thou fearful, O Chriſtian, of thy ſelf, becauſe thou canſt not feel this ardency of deſires in thee after thy diſſolution, and the Glorious appearing of Jeſus Chriſt, ſo as to look and long for the coming of theſe things? Why know, O troubled Soul, that every Character of a Chriſtian is not diſcernable by all Chriſtians at all times, and in all conditions: Thou mayeſt have that in thee, which is the cauſe of theſe longing deſires in others, though at preſent it doth not work ſo ſtrongly in thee that thou mayeſt ſenſibly feel the power of its operations, thus drawing forth thy Heart and Affections in this ardent and vehement manner. Grace though weak and in the ſeed hath a tendency in it, and is making out after this holy longing and rejoicing of Soul in hopes of the Glory of God; though there may be the intervention of ſome time before there be an attaining to it. If there be the remainders of the Spirit of Bondage in thee to fear, in this caſe Grace in thee is not come to that perfection that it is in others; but yet it will be growing and encreaſing in thee; and as thy Grace grows ſtronger and ſtronger, ſo will thy fears of Death and Judgment grow weaker and weaker.
Furthermore, O troubled Soul, though thou canſt not feel thy Soul breathing forth it ſelf in theſe holy longings & deſires after thy Diſſolution, the beholding of the face of God, and the appearance of the Lord Jeſus Chriſt; yet doſt thou believe that it will be incomparably better for thee to be with Chriſt, than to abide here on Earth; and therefore though Death be dreadful to think of in it ſelf; yet ſeeing it is the only paſſage through which God hath appointed our entrance into Heaven; though thou canſt not ſay that thou longeſt for it; yet art thou willing to entertain it, if God ſends it; and though the fears of Death ſometimes diſcourage thee, yet doth not thy belief of, and hope in a future State of Happineſs abate thoſe fears, conſidering the advantages that will follow it. And though it be an amazing thing in thy thoughts to think of coming before the Great and Holy GOD; yet (except when Temptations make thee fear that God will condemn thee for thy Sins) hadſt thou not rather come to God by Death, than not come to him at all, the enjoyment of whom is thy Soul's utmoſt Happineſs? And though the ſight of Chriſt's coming in the Clouds at the Day of Judgment, in the Glory of his Father, and of the Holy Angels, will be very terrible to behold; and the thoughts thereof ſtrike thee with fear and trembling, when thou conſidereſt thine own ſinfulneſs; and therefore canſt not think of that Day with ſo ſtrong a Faith and Conſolation, with ſuch earneſtneſs of deſires and holy longing, as ſome Chriſtians do; yet be not diſcouraged, though thou doſt not long for, yet doſt thou love the appearance of Jeſus. Canſt thou ſay thou wouldſt not take all the pleaſures of this World, for thy hopes of the happineſs of this Day? And couldſt thou attain to that full aſſurance that ſome of God's People have, thou wouldſt then with earneſtneſs of deſire and holy longing of Soul, cry out as the Church doth, Come, Lord Jeſus, come quickly. Is it thus with thee, O Soul; why then be not troubled; nay, be comforted; for that which at preſent is Faith, Hope, Deſire and Love, may in a little time be vehement longing and aſſurance; yea, the riches of the full aſſurance of Faith. Reſt not therefore in any weak deſires; but labour for this holy longing of Soul after God, and the Eternal Enjoyment of him in Glory; that in Life and Death your Soul may part and breath after immediate and everlaſting Communion with him.
This is that frame of Soul that the People of God ought to labour after, and which many have attained unto; the earneſtneſs and vehemency of whoſe deſires have been ſo great, that they have been as it were under ſweet and delightful agonies of pain, and their Souls even breaking with longings after the preſence of God and Chriſt in Glory. Examples of this Nature that might be inſtanced in are many; I ſhall mention one, of which I was an Eye and Ear Witneſs; the Perſon was one of a middle rank and quality in the World, but of great eminency in Grace and Holineſs while living, and full of Joy and Peace when dying. It pleaſed God, who appoints us the bounds and place of our Habitations, to caſt my lot into a Religious Family, where this Godly Perſon lived, whoſe Memory to me is and ever ſhall be very precious; after I had been there ſome time, it pleaſed God to lay this Perſon upon a ſick bed, which proved a death-bed, whoſe Mouth was always full of Holy and Heavenly Diſcourſe, and as Death approached nearer and nearer, thoſe Heavenly Expreſſions were with greater earneſtneſs and frequency repeated; the laſt Day of whoſe Life as long as ſpeech continued was ſpent in uttering continual expreſſions, full of holy longings and deſires after the enjoyment of God and Chriſt in Glory. Methinks the ſweetneſs of the Melody revives my Spirit ſtill, when I call to remembrance, in my ſerious thoughts, what I then heard and ſaw: Oh with what Joy and Deſight of Soul was the thoughts of Death entertained! Surely nothing was or could poſſibly be more welcome to ſuch a Soul, except it were the immediate fruition of God in Heaven; whoſe Soul in the delightful, much longed for, and panted-after Happineſs, in the enjoyment of God, breathed forth continually ſuch expreſſions as theſe for many hours together, Come, Lord Jeſus, when ſhall I come and appear before thee, Oh Lord? when Lord, when? Oh come, Lord Jeſus, come quickly. And thus this Holy Perſon died, changing a frail mortal Life on Earth, for an immortal Life in Heaven, where to be and to be moſt happy is all one.
I could fill up many ſheets with wonderful expreſſions of the loves, longings, pantings, and breathings, that I have read of Holy Souls after the enjoyment of God and Chriſt, both Martyrs and others. O, cryeth one, the Love of Chriſt in my Heart caſteth a mighty heat; he knoweth that the deſire I have to be with him paineth me: I have ſick Nights, and frequent fits of Love Fevers for my well-beloved: Nothing is ſo painful to me as the want of his preſence, but it is a ſweet pain: O that he would cool my Love-Fever for him with real enjoyment of him. O Great King, ſays one, why ſtandeſt thou aloof off? why remaineſt thou among the Mountains? O well-beloved, why doſt thou pain a poor Soul with delays? A long time out of thy Glorious Preſence is as two Deaths and as two Hells to me; we muſt meet, I muſt ſee him; hungring and thirſting for Chriſt hath brought on me ſuch a neceſſity of enjoying him, that coſt what it will I cannot but aſſure Chriſt to my Soul; one ſmile of his Face to me is a Kingdom; a ſight of him is worth a World of Worlds. Sweet Jeſus, crys one out, wilt thou let me ſee Heaven to break my Heart, and never give me leave to enjoy it? O faireſt where dwelleſt thou? O never enough admired and adored Godhead, how can Creatures of yeſterday be able to enjoy thee? O what pain, crys one, is it, that Time and Sin, ſhould be as ſo many thouſand Miles between a loved, longed for Lord, and a pining Love-ſick Soul? Hell, and as I now think, all the pains of it laid on me, could not put me off from loving of him, I would refuſe, ſays one, no condition, not Hell excepted (reſerving always God's hatred) to buy the poſſeſſion and enjoyment of Jeſus. Oh cloſed Doors, and Vails, Curtains, and thick Clouds, crys one, that hold me in pain, while I find the ſweet burnings of his Love within me, which many waters cannot quench! O Death do thy utmoſt againſt us: O Torments, O Malice of Men and Devils, bring Hell to help you in Tormenting the Followers of the Lamb, we will defie you to make us too ſoon happy, and to waft us too ſoon over the water, to that Land where that Plant, the Plant of Renown grows. O cruel time that Torments us, and ſuſpends our deareſt enjoyments, that we wait for, when we ſhall be bathed and ſteeped Soul and Body in the depth of this Love of Loves. I half call, ſays one, his abſence cruel, and that Mask and Vail upon his Face a cruel covering, that hideth ſuch a fair, fair Face from a ſick Soul. I dare not challenge himſelf, but his abſence is a Mountain of Iron upon my heavy Heart. Oh when ſhall we meet! What do we here but ſin and ſuffer! Oh when ſhall the Night be gone, and the Shadows fly away, and the morning of that long long Day without Cloud or Night dawn! The Spirit and the Bride ſay come: Oh when ſhall the Lamb's Wife be ready, and the Bridegroom ſay I come alſo! O Time be not ſo ſlow, but run; yea, fly away ſwiftly! O Sun move ſpeedily, and haſten our Banquet! O Heavens cleave aſunder, that the bright Face and Head may ſet it ſelf through the Clouds! O that the Corn were ripe, and this World prepared for his hook! How long is it to the dawning of the Marriage day? O ſweet Lord Jeſus take wide ſteps! O my Lord come over the Mountains at one ſtride, cut ſhort Years, and Months, and Hours, ſhovel time and days out of the way; poſt, poſt, haſte our deſired, hungred, longed for Meeting; love is ſick to hear of till too Morrow; fly, O my beloved, like a Roe or a young Heart upon the Mountains of Separation. O that thou wouldſt remove, ſays one, the covering, and draw aſide the Curtain of Time; that thou wouldſt rent the Heavens and come down! O that the Shadows and Nights were gone, that the Day would break, and be that feedeth among the Lilies would cry and call to his Heavenly Trumpeters, make ready and let us go down and fold together the four corners of the World, and Marry the Bride the Lamb's Wife; ſince he hath looked upon me my Heart is not my own.
But I ſhall not proceed farther herein, though the Subject be exceeding delightful; but notwithſtanding what hath been ſaid herein, I am far from thinking that theſe holy pantings and longings of Soul are to be found in every Godly Man, or that none are truly Godly but thoſe that find and feel in themſelves theſe pantings and longings of Soul after the enjoyment of God, in this vehement and ardent manner; no I dare not ſay ſo; for I believe multitudes; yea, the generality of Believers, through ſloathfulneſs, never attain to this high pitch of Grace and Aſſurance of the Divine Love and Favour, who yet go to Heaven very ſafely; but where there are any that do attain unto this plerophory or full aſſurance, ſuch Souls live as it were on the very Suburbs of Heaven it ſelf: And by this we may ſee what is the Duty of a Chriſtian to labour after, and what ſweet peace, joy, and delight we all loſe, who do not come up to this frame and temper of Soul, even ſuch as paſſeth our underſtandings to conceive, or our expreſſions to make known; which made a Godly Man once cry out in a holy pang of love unto Jeſus Chriſt, If I can get no more, O let me be pained to all Eternity with longing for him, the joy of hungring for Christ ſhould be my Heaven for evermore.