What There Is Desirable in the Present Life
“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.”
3. “We must labor to do good to many, and therefore we have greater work to do on earth than merely securing our own salvation. We are intrusted with our Master’s talents for his service, to do our best in our places, to propagate his truth and grace, to edify his church, honor his cause, and promote the salvation of as many souls as we can. All this is to be done on earth, if we would secure the end of all in heaven.
It is then an error, though but few are guilty of it, to think that all religion lies in minding only the life to come, and in disregarding all things in this present life. All true Christians must seriously mind both the end and the means of attaining it. If they believingly mind not the end, they will never be faithful in the use of the means; if they be not diligent in using the means, they will never obtain the end. Heaven must have our highest esteem, and our habitual love, desire, and joy; but earth must have more of our daily thoughts for present practice. A man that travels to the most desirable home has a habitual desire to it all the way; but his present business is his journey, and therefore his horse, inns, and company, his roads and his fatigues, may employ more of his thoughts and talk and action than his home.
I have often wondered to find David in the Psalms, and other saints before the coming of Christ, express so great a sense of the things of this present life, and say so little of another; making so much account of prosperity, dominion, and victories on the one hand, and of persecution and the success of enemies on the other hand. But I consider that it was not for mere personal and carnal interests, but for the church of Grod, and for his honor, word, and worship; for they knew, if things go well with us on earth, they will be sure to go well in heaven; if the militant church prosper in holiness, there is no doubt but it will triumph in glory. Satan does much of his damning work by men, as his instruments; so that if we escape their temptations, we escape much of our danger. When idolaters prospered, Israel was tempted to idolatry. Most follow the powerful and prosperous side. And therefore, for the glory of God and for our own everlasting salvation, we must, while upon earth, greatly regard our own, and much more the church’s welfare. Indeed, if earth be desired only for earth, and prosperity be loved only to gratify the flesh, it is the certain mark of damning carnality and an earthly mind. But to desire peace and prosperity for the sake of souls, the increase of the church, and the honor of God, that “his name may be hallowed, his kingdom come, and his will be done on earth as it is in heaven,” accords with the highest and most sacred discharge of duty.” And now, 0 my soul, be not unthankful for the mercies of this present life. This body is so nearly united to thee, that it must needs be a great help or hinderance. Had it been more afflicted, it might have been a discouraging clog, like a tired horse in a journey, or an ill tool to a workman, or an untuned instrument in music. A sick or a bad servant in a house is a great trouble, and much more a bad wife; but thy body is nearer to thee than either of these could be, and will be more of thy concern. Yet if it had been more strong and healthful, sense and appetite would have been strong; and the stronger thy lusts, the greater would have been thy danger, and much more difficult thy victory and salvation. Even weak senses and temptations have too often prevailed. How knowest thou then what stronger might have done? When I see a thirsty man in a fever, or dropsy, and especially when I see strong and healthful youth bred up in fulness and among temptations, how they are mad in sin, violently carried to it, bearing down the rebukes of God and conscience, parents and friends, and all regard to their own salvation, this tells me how great a mercy I had even in a body not liable to their case. Also many a bodily deliverance has been of great use to my soul, renewing my time and opportunity and strength for service, and bringing frequent and fresh reports of the love of God. If bodily mercies were not of great use to the soul, Christ would not so much have showed his saving love as he did, by healing all manner of diseases. Nor would God promise us a resurrection of the body, if a suitable body did not promote the welfare of the soul.
“I am obliged to great thankfulness to God for the mercies of this life which he hath showed to my friends. That which promotes their joy should increase mine. I ought to ’ rejoice with them that rejoice.’ Nature and grace teach us to be glad when our friends are well and prosper, though all this must be in order to better things than bodily welfare.
“Nor must I undervalue such mercies of this life as belong to the land of my nativity. The want of them is part of God’s threatened curse; and ’ godliness has a promise of the life that now is, and of that which is to come, and so is profitable unto all things.’ When God sends on a land the plagues of pestilence, war, persecution, and famine, especially a famine of the word of God, it is a great sin to be insensible of them. If any shall say, ‘While heaven is sure we have no cause to accuse God, or to cast away comfort, hope, or duty,’ they say well. But if they say, ‘Because heaven is all, we must make light of all that befalls us on earth,’ they say amiss. Pious and public-spirited men, who promote the safety, peace, and true prosperity of the commonwealth, do thereby very
D. Thoughts. 2 much “befriend religion and men’s salvation, and are greatly to be loved and honored by all. Let me therefore be thankful for the preservation from enemies, the restraint of persecution, the concord of Christians, and increase of godliness in this land, and especially that the gospel is continued in it.
“Be particularly thankful, 0 my soul, that (rod hath made any use of thee for the service of his church on earth. My God, my soul for this doth magnify thee, and my spirit rejoiceth in the review of thy great undeserved mercy. 0 what am I, whom thou tookest up from the dunghill, or low obscurity, that I should live myself in the constant relish of thy sweet and sacred truth, and with such encouraging success communicate it to others? that I may say, now my public work seems ended, that these forty-three or forty-four years I have no reason to think that ever I labored in vain? 0 with what gratitude must I look upon all places where I lived and labored; but, above all, that place which had my strength.^ I bless thee for the great numbers of them gone to heaven, and
* Kidderminster.
for the continuance of piety, humility, concord, and peace among them. Also for all that by my writings have received any saving light and grace. 0 my God, let not my own heart be barren while I labor in thy husbandry to bring others unto holy fruit. Let me not be a stranger to the life and power of that saving truth which I have done so much to communicate to others. 0 let not my own words and writings condemn me as void of that divine and heavenly nature and life which I have said so much of to the world.
“Stir up then, 0 my soul, thy sincere desires, and all thy faculties, to do the remnant of the work of Christ appointed thee on earth, and then joyfully wait for the heavenly perfection in God’s own time. Thou canst truly say, * To me to live is Christ.’ It is his work for which thou livest. Thou hast no other business in the world. .But thou doest this work with a mixture of many oversights and imperfections, and too much troublest thy thoughts with distrust about God’s part, who never fails. If thy work be done, be thankful for what is past, and that thou art come so near the port of rest. If God will add any more to thy days, serve him with double alacrity. The prize is almost within sight. Time is swift and short. Thou hast told others that ’ there is no working in the grave,’ and that it must be ‘now or never.5 Dream not, because Christ’s righteousness was perfect, that God will save the wicked, or equally reward the slothful and the diligent. As sin is its own punishment, holiness is much of its own reward. Whatever God appointed thee to do, gee that thou do it sincerely, and with all thy might. If sin dispose men to be angry because it is detected, disgraced, and resisted, so that God be pleased, their wrath should be patiently borne who will shortly be far more angry with themselves. I shall not be hurt when I am with Christ, by the calumnies of men on earth; but the saving benefit will, by converted sinners, be enjoyed everlastingly. Words and actions are transient things, and being once past, are nothing; but the effect of them on an immortal soul may be endless. All the sermons that I have preached are nothing now; but the grace of God on sanctified souls is the beginning of eternal life.
ft is an unspeakable mercy to be thus employed sincerely and with success; and therefore I had reason all this while to be in Paul’s strait, and make no haste in my ’ desires to depart.’ The crown will come in its due time, and eternity is long enough to enjoy it, how long soever it be delayed. But if I will do that which must obtain it for myself and others, it must be quickly done, before my declining sun be set. 0 that I had no worse causes of my unwillingness yet to die, than my desire to do the work of life for my own and other men’s salvation, and to ’ finish my course with joy, and the ministry I have received of the Lord!’
“As it is on earth I must do good to others, so it must be in a manner suited to their earthly state. Souls are here closely united to bodies, by which they must receive much good or hurt. Do good to men’s bodies, if thou wouldest do good to their souls. Say not, Things corporeal are worthless trifles, for which the receivers will be never the better. They are things that nature is easily sensible of, and sense is the passage to the mind and will. Dost thou not find what a help it is to thyself, to have at anytime any ease and alacrity of body; and what a burden and hinderance pains and cares are? Labor then to free others from such burdens and temptations, and be not regardless of them. If thou must ’ rejoice with them that rejoice, and weep with them that weep,’ promote then thy own joy by helping theirs, and avoid thy own sorrows in preventing or curing theirs. But, alas, what power has selfishness in most! How easily do we hear our brethren’s pains and reproaches, wants and afflictions, in comparison with our own! How few thoughts, and how little cost and labor do we use for their supply, in comparison with what we do for ourselves! Nature indeed teaches us to be sensible of our own case; but grace tells us that we should not make so great a difference as we do, but should love our neighbor as ourselves.
“And now, 0 my soul, consider how mercifully God has dealt with thee, that thy strait should be between two conditions so desirable. I shall either die speedily, or stay yet longer upon earth; whichever it be, it will be a merciful and comfortable state. That it is 4 desirable to depart, and be with Christ,’ I must not doubt, and shall hereafter more copiously consider. And if my abode on earth yet longer be so great a mercy as to be put into the balance against my present possession of heaven, surely it must be a state which obliges me to great thankfulness to Grod and comfortable acknowledgment: nor should my pain, or sickness, or sufferings from men, make this life on earth unacceptable while God will continue me in it. Paul had his thorn in the flesh, the messenger of Satan to buffet him, and suffered more from men than I have done; and yet he ’ gloried in his infirmities, and rejoiced in his tribulations,5 and was ‘in a strait betwixt’ living and dying; yea, rather chose to live yet longer, Alas, the strait of most men is between the desire of life for fleshly interest, and the fear of death as ending their felicity; between a tiring world and body, which make them weary of living, and the dreadful prospect of future danger, which makes them afraid of dying. If they live, it is in misery; if they must die, they fear greater misery: whether they look behind or before them, to this world or the next, fear and trouble is their lot. Yea, many serious Christians, through the weakness of their trust in Grod, live in this perplexed strait, weary of living and afraid of dying, continually pressed between grief and fear. But Paul’s strait was between two joys, which of them he should desire most. And if that be my case, what should much interrupt my peace or pleasure? If I live, it is for Christ, for his service, and to prepare for my own and his everlasting felicity; and should any suffering make me impatient with such a work, and such a life? If I die presently, it is my gain; God, who appoints me my work, limits my time; and surely his glorious reward can never be unseasonable, or come too soon, if it be the time that he appoints. When I first engaged myself to preach the gospel, I reckoned, as probable, but upon one or two years, and Grod has made it above forty-four. And what reason have I to be unwilling now, either to live or die? God’s service has been so sweet to me that it has overcome the trouble of constant pains or weakness of the flesh, and all that men have said and done against me. How much the following exceeds this pleasure, I am not now able to conceive. There is some trouble in all this pleasant work, from which the soul and flesh would rest. And ’ blessed are the dead which die in the Lord; yea, saith the Spirit, that they may rest from their labors, and their works do follow them.5 0 my soul, what need has this kind of strait to trouble thee? Leave Grod to his own work, and mind that which is thine. So live that thou mayest say, ‘Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of Grod, who loved me, and gave himsell for me.’ Then, as thou hast lived in the comfort of hope, thou shalt die in the comfort oi vision and enjoyment. And when thou canst say of Grod, ‘Whose I am, and whom I serve;’ that thou mayest boldly add, ‘I know whom I have believed, and into his hands I commit my departing spirit.’”