The Dying Thoughts of the Rev. Richard Baxter

In the following pages the reader will find none of the triumphs peculiar to martyrdom, nor any of those ecstasies which have distinguished some particular Christians on* their dying beds. Some extraordinary cases rather excite our joyful surprise, than are patterns for our imitation.

The “Dying Thoughts” of Mr. Baxter chiefly present to our view what every Christian may attain, and what it is the highest* interest as well as the indispensable duty of every Christian to aspire after. See here his doubts and fears in the prospect of eternity; though he had spent a long life in exemplary holines.s, and in great nearness to God and heaven. See his jealousies over his own heart, and anxious concern to discover his sincerity; together with his sober appeals and earnest attention to every dictate of reason and Scrip?

ture, in order to establish his mind and conscience in a well-grounded peace. See, also, his unwearied striving with God and his own soul to have his grace in vigorous exercise. All these are well-known ingredients of the Christian temper; and therefore tend, not to perplex and discourage, but to counsel, strengthen, and comfort serious readers, while they discern, in one of Mr. Baxter’s exalted attainments, the same conflicts, complaints, and desires, wrhich fill their own breasts.

It is observed of Lord William Russell, who died a martyr for the liberty of his country, that a little before his death, by a trusty messenger, he sent Mr. Baxter his hearty thanks for his Dying Thoughts, “which,” says he, 4 * have made me better acquainted with the other world than I was before; and have not a little contributed to my support and relief, and to the fitting me for what I am to go through.”

Though the Dying Thoughts were written about forty years after the Saints’ Rest, yet both are evidently built on the same principles, and are animated by the same spirit. And let it suffice to add, that the abridgment of both is conducted in the same manner.

B. fawcEtt.

DYING THOUGHTS.

FOR I AM IN A STRAIT BETWIXT TWO, HAY-ING- A DESIRE TO DEPART AND TO BE WITH CHRIST, WHICH IS FAR BETTER. Phil. 1:23.

“Man that is born of a woman is of few days and full of trouble; he cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not.” “And dost thou open thine eyes upon such a one, and bringest me into judgment with thee?” As a watch when it is wound up, or as a candle newly lighted, so man, newly conceived or born, begins a motion which incessantly hastes to its appointed period. And as an action, or the time of it, is nothing when it is past, so vain a thing would man be, and so vain is life, were it not for the hopes of a more durable life with which this is connected. But those hopes and the means for supporting them do not only distinguish a believer from an infidel, but a man from a beast When Solomon describes the difference omly in respect to time and the things of time, he well observes, that one event happening to both, shows that both are vanity. And Paul says of Christians, “If in this life only we have hope, we are of all men most miserable.” Though even in this life, as related to a better, and as we ourselves are exercised about things of a higher nature than the concerns of a temporal life, we are far happier than the men of the world.

I am intending to speak to none but myself, and therefore, supposing the meaning of the text to be duly ascertained, shall only observe what is useful to my own heart and practice. In this chapter I will consider, “What there is desirable in the present life; then show, chapter second, The necessity and reasonableness of believing that pious separate spirits are with Christ; next explain, chapter third, What it is to depart and to be with Christ; and, chapter fourth, “Why it is far better to be with him. I will conclude, chapter fifth, with expressing, My concern that I myself may be willing to depart and to be with Christ.

It was a happy state into which grace had brought the apostle, who saw so much of what was not only tolerable, but greatly desirable, both in living and dying. “For him to live was Christ,” that is, to do the work and serve the interest of Christ; for him “to die was gain,” that is, would be his own interest and reward. His strait was not whether it would be good to live, or good to depart, because both were good, but he doubted which of the two was more desirable. Nor was it his meaning to bring his own interest and Christ’s into competition with each other. By Christ, or the interest of Christ, he means his serving the churches of Christ upon earth. But he knew that Christ had an interest also in his saints above, and could raise up more to serve him here. Yet because he was to judge by what appeared, and saw that such were much wanted upon earth, this turned the scales in his choice; and .therefore, in order to serve Christ in the edification of his churches, he was more inclined, by denying himself, to have his reward delayed, at this same time well knowing that the delay of his reward would tend to its increase. Here let me observe, “That even in this world, short of death, there is some good so much to be regarded, as may justly prevail with believers to prefer it before the present hasting of their reward.” I rather note this, that no temptation may carry me into the extreme of taking nothing but heaven to be worth minding, and so even sinfully cast off the world on pretence of mortification and a heavenly life. Not that any thing on earth is better than heaven, or is in itself to be preferred before heaven. The end, as such, is better than the means, and perfectn better than imperfection. But the present use of the means may be sometimes preferred before the present possession of the end. And the use of the means for a higher end may be preferred before the present possession of a lower end. Every thing has its season. Planting, sowing, and building are not so good as reaping, fruit-gathering, and dwelling; but in their season they must be first done. But let me inquire, What there is so desirable in this present life? The answer is obvious, for,

1. “While this present life continues, the will of God is fulfilled, who will have us upon earth for a season; and that is best which God wills.

2. The life to come depends upon this present life, as the life of adult age depends upon infancy, or the reward upon the work, or the prize of racers or soldiers upon their running or fighting, or the merchant’s gain upon his voyage. Heaven is won or lost on earth; the possession is there, but the preparation is here. Christ will judge all men in another state, as their works have been in this, First, “Well done, good and faithful servant;” then, “Enter thou into the joy of thy Lord.” “I have fought a good fight, I have finished my course,” must go before the “crown of righteousness which the Lord the righteous Judge shall give.” All that we ever do for salvation must be done here. It was on earth that Christ himself wrought the work of our redemption, fulfilled all righteousness, became our ransom, and paid the price of our salvation; and here also must we do our part. The bestowing of the reward is God’s work, who we are sure will never fail. Here is no room for the least suspicion of his failing in any thing he undertakes; but the danger and fear is of our own miscarrying, lest we be not found capable of receiving what God will certainly give to all that are fit to receive. To distrust God is heinous sin and folly; but to distrust ourselves is highly reasonable. So that if we will make sure of heaven, it must be by “giving all diligence to make our calling and election sure” upon earth. If we fear hell, we must fear our being prepared for it. And it is great and difficult work we have to do upon earth — as, for instance, to be cured of all damning sin; to be born again; to be pardoned and justified by faith; to be united to Christ, made wise to salvation, renewed by his Spirit, and conformed to his likeness; to overcome all the temptations of the world, the flesh, and the devil; to perform all our duties towards God and man; “with the heart to believe in Christ unto righteousness, and with the mouth to make confession unto salvation;” also to “suffer with Christ that we may reign with him, and be faithful unto death that we may receive the crown of life.” Thus on earth must we “so run that we may obtain.”

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