Why is life worth preserving? Sometimes there are so many problems and so much suffering that people wonder: “what’s the point of it all?” They may even imagine that putting an end to life will put an end to suffering. Last week the House of Lords rejected a new move to adopt assisted suicide legislation and it is being considered by the Scottish Parliament. It is argued that assisted suicide fails to protect the terminally ill and disabled people from feeling worthless and a burden on others with the added pressure to take this option and end it all. The quality of end-of-life care we provide needs to demonstrate that we value life enough to preserve it. Each person is valuable, not worthless, no matter what struggles they face. In addition to caring for people’s physical, psychological and social needs, there are also godly principles and the promises of God to help on the spiritual level. Reinforcing these spiritual truths is a reminder that when we, or a loved one, have to deal with suffering (or dread what may be ahead), we can respond in a way that respects our intrinsic human dignity and honours our Maker in His loving provision. People who have suicidal thoughts, whether due to illness or disability or pressures, need to be cared for, not helped to kill themselves. 

In the earliest full length book about suicide, the Scots-born Puritan John Sym details the sort of views that fed into the Westminster Assembly’s discussion of the sixth commandment. The Larger Catechism speak of careful and “lawful endeavours, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any” (Proverbs 24:11-12; Acts 16:28; Proverbs 31:8). Things that help towards this are “patient bearing of the hand of God, quietness of mind, cheerfulness of spirit… comforting and succouring the distressed, and protecting and defending the innocent” (Q135). It also shows how the sixth commandment is against “the neglecting or withdrawing the lawful and necessary means of preservation of life… and whatsoever else tends to the destruction of the life of any” (Q136). Sym’s book Lifes Preservative Against Self-Killing (1637) came firmly to the conclusion that even with sufferings and afflictions, life is better than death. To think otherwise is a sign that there are deeper problems than the suffering itself. Yet these deeper problems can themselves be addressed in order to support and protect people in their need. Sym’s careful discussion of these issues can be seen in the following updated extract,

1. What is so special about life?

Our natural life consists in the soul being united personally with the body.

Admittedly we live in a frail body, subject to sin and to manifold troubles and infirmities. This is a fading and temporary life, as James tells us, comparing it to a vapour that vanishes away (James 4:14).

Yet even this natural life is sweet. Nothing in the world is more dear to a person than their own life. “All that a man hath will he give for his life” (Job 2:4). Because of its excellency and usefulness, Solomon calls it the precious life (Proverbs 6:26). Once we have lost it we can never redeem it, or recover it again from death. Life is especially precious for three reasons.

(a) Because by it the person is preserved in its essence or being, by the personal union of soul and body, which would otherwise be dissolved and undone. Between being and not-being there is such vast a distance that we instinctively prefer to live miserably, than not to live at all. The loss of life is not only irrevocable, and unmatchable in worth, but also, it includes all other worldly losses in it, and therefore it is by far the greatest loss that anyone can suffer.

(b) Because it is by life that we are able to have any use or benefit of the good things that God gives us to rejoice in, in this world. Once we are dead, all this world and the pleasure of it is gone. Likewise all the miseries and calamities that betide us here are less evils than death, since partial evils are always less than those that are complete and full. Evils that afflict are less than those that extinguish.

(c) Because of how we can put our life to good use. We can live to God’s glory, spending our life according to his holy Word. We can do good to others, whether spiritual good in the church or civil good in the commonwealth. And we can use it to prepare ourselves for heaven, by working up our salvation here in this life, adorning ourselves with the graces of God’s Spirit, and by holy acts of obedience and performing our duties to God.

This is why the departure of the soul from the body is ordinarily so horrible to contemplate, and can only be thought of with pain and grief. It is not only because it involves the parting of two companions as sweetly united as the soul and the body, but also because it means the utter destruction of our natural, personal life, and being cut off from all the comforts that depend on it and make it better. Consequently we naturally endeavour to preserve our life against all dangers, and we abhor self-murder, which deprives us of so much good.

2. Why should we value our bodies?

There are three things to consider about the human body.

(a) The body is not only an integral part of the human person, but an essential part, something which constitutes the person. Without the body there cannot be a person. Therefore, if the body is killed, the person is destroyed, in the sense that it ceases from existing or subsisting in this world.

(b) The body is the organ, or instrument, by which the soul works. Therefore, killing the body destroys everything that the soul would have done in it. These include activities that would advance God’s glory in this life, or be useful towards our own moral and spiritual good, or promote the good of others in the church or society. So that, by killing himself, the person wrongs God, himself, and the church and society.

(c) The body, with the soul, makes the person, and so, in that respect, it is where God’s image resides. Therefore, by killing his own body, a person not only dishonours God, but also, in a way, does what he can to kill God himself, to the extent that by similitude God is in him.

3. What are the obstacles to enjoying life?

Sad and strange as it is, there are some who come to a place where they feel that their life is no longer worth living, and they entertain thoughts of ending their life. What reasons might there be for this?
Sometimes people fall into thinking that they should be free from the suffering and misery that fallen mankind is liable to, and feel that they have neither the support nor the strength they need to bear much suffering.

These sufferings are either genuine or only imagined, and either current, or feared. Whatever they are, the person despairs of being able to bear them, or dreads that God will not uphold him in them, or deliver him from them. Therefore he resolves not to endure them, but to remove himself by self-murder from that which he cannot remove from himself.

For example, there are illnesses which involve continual, grievous painfulness. These seem unbearable, for their magnitude, and also for their multitude, or unintermitted continuance. They may include gout, gallstones, strangury, racking aches, furious fevers, gangrenes, and other such desperate diseases.

Or sometimes people are afraid of disgrace, either public shaming, or the fear of being unable to cope with some trouble in a dignified way in front of others. In this case, fear of the precursors of death makes them cast themselves headlong into what they would most of all want to avoid.

Alternatively, sometimes people face the loss or lack of basic necessities for survival for themselves or their families. The consequent hunger, cold, oppression and neglect can seem unbearable. Some have killed their family members and then themselves in order to avoid what they might have to suffer in this way. But this only means that the suffering and death that they cannot endure to see or suffer inflicted by other means, they inflict on themselves unnaturally and wickedly.

Then again, there are difficulties to do with property and finances. Perhaps someone has been rich and well to do, but they have come down in the world. Or perhaps after careful toil, working hard to get on in the world, they encounter crosses and losses, or their goods are embezzled, or wasted, and they go into debt. They are unable to keep up their current lifestyle, or to repay their debts. Here we have a situation where one has to be poorer than he wishes, and another cannot be as rich as he wishes, and both of them resolve to kill themselves, as if to help themselves by a mad kind of remedy. The one, because he cannot have as much as he wants, takes a course to lose all that he has; the other, because he has so little, takes a way to have nothing at all!

Attempting to free themselves from their present (or feared) situation, they madly cast themselves into something worse.

There are also troubles of mind which can occasion thoughts of self-murder. People can be excessively discontent when their wishes are contradicted or disappointed. Either they lack some good thing (real or apparent) which they have expected, or they have to put up with some suffering which they did not desire. Maybe some injustice is done to them, or they have too many troubles in their families, or things are going so badly wrong in church or society. Yet none of these things would be persuasive to anyone as a reason to kill themselves, if only they would consider (a) that it is God who permits and regulates all these evils, and brings good out of them, if only they would see that their own will is not supreme, and (b) that it is not by dying, but by living, that matters are improved. Self-murder increases problems, rather than preventing or amending anything.

4. How can we fight against our fears?

Any of these fears of these ways of suffering is insufficient as a justification for someone to end their own life. Although they may be the reasons that people cite, yet there are likely to be more deep-seated and latent reasons underlying these. Being more aware of these should help us face down our fears more effectively.

(a) Fight unbelief with faith.

We need to believe in God, from whom and by whom we would have power in Christ to stand fast in all circumstances. We need to firmly believe and credit God in the Scriptures – to take seriously the directions of his Word, rest on his promises, and be persuaded that God has a gracious intent in dealing with us in our afflictions, and that these troubles will have a blessed outcome eventually. ‘Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.’

(b) Fight the feeling of being unsupported by accepting God’s comfort.

The person perceives himself to be overburdened with miseries, beyond any means of deliverance that he can see, and beyond the strength he has in himself, conceiving his afflictions to be excessive, above his strength and more than he deserves. But we should try to realise that our afflictions come from God. They ordered by our wise, powerful, and loving father for our good. Others have had to endure more than this, and these sufferings are less than what we deserve. And if we are God’s people, God turns our troubles to make them blessings. He assists those who in the midst of afflictions trust in him. In the end these difficulties shall be recompensed with a far greater and eternal weight of glory.

(c) Fight pride with willingness to let God be in control.

We will not buckle to be willingly in the situation in which God has placed us, but we will rather risk breaking the mast altogether than lower our sails in a storm.
In general, pride is an over-estimation of what we deserve, or of our own wisdom and intelligence (in that we think that the circumstances we want are better for us than what God has provided for us). We prefer our own wills before God’s, and accordingly, to get our own way, we are apt to use the means of our own foolish devising, however wrong they may be.

Instead we should come to a thorough knowledge by the Word of how unworthy and insufficient we are, with a realisation of how merciful God is towards us in his thoughts and dealings. We should keep our eyes fixed on the promises of God to support us. We should also hand ourselves over to God, letting go of our own wisdom, will, and ways, and allowing God to make our choices for us.

(d) Fight fearfulness by finding satisfaction in God.

If we in Christ enjoy our good God, and if we possess the peace of our consciences in well-doing, and keep ourselves taken up about heavenly things and holy employments, then it is not in the power of any creature to make us miserable, or weary of our lives. If we are wronged by anyone here on earth, that should make us cleave the more close to God (1 Cor. 7:29-31). Our lack of certain things, or our suffering by them, we may care about the less, considering what little assurance we have of them at any time, and the fact that at all times they are accompanied with their own problems.

5. What can help us think more clearly about this?

Affliction is insufficient to warrant anyone to take away their own life.
Consider for one thing that while people intend to rid themselves from afflictions, afflictions are much less bad than self-murder. It is not rational for anybody knowingly and willingly to cast themselves into a greater evil, in order to free themselves from a lesser.

Consider too that the person is going to part from their life, in order to be freed from troubles. But all the good things in the world are far inferior to the worth of their life. No one’s chief happiness consists in the good things in the world, and therefore, no one should kill himself for such things. Nothing, not even poverty, is so horrible, or so much to be feared, besides sin. Therefore, why should anyone make such a bad exchange as to give away his life in order to get away from something, when at the same time he may well precipitate himself into endless misery?

Consider also what a mistake it is for someone to expect to be delivered from troubles by killing himself, when by doing so he only casts himself into infinitely greater miseries. When it comes to persecution, for example, our Saviour bids us flee from it, or patiently to endure it, but nowhere allows that we should kill ourselves to prevent or escape it.

And consider finally that if someone thinks to kill himself, in order to free himself from troubles and afflictions, that person is resisting the will of God, by shaking off the burden which God has laid on him to bear. We must fulfil the will of God by obedience, including suffering, when we cannot do the contrary without offending God. The saints of God never used self-murder to free themselves out of troubles. Of this we have neither precept nor commendable example.

6. How can we respond better to adversity?

People in trouble and adversity are under a double burden – not only the afflictions which they suffer, but also the strong temptations with which Satan assaults them. In distress people ordinarily feel things worse than they otherwise would, which makes their circumstances seem more unbearable. So if we are ever in times of affliction, we should beware of drawing hard, uncharitable conclusions against ourselves, either in accusing ourselves of being forsaken of God, or anything like that, or in making rash decisions about what we will do with ourselves or to ourselves, without warrant from God.

Again, in times of adversity, we should take heed of concealing our troubles too closely from those who may be able to help with advice and support. Concealed grief is most likely to sink us, but telling someone gives ease, and procures help.
We are to be observant when others are in adversity, and be helpful to them. Listen to them, counsel them, and give them assistance, as far as you can yourself, and speak up for them so that others can help them too. A burden is more easily borne, when it is borne by many.

When someone is in distress we should help them respond as best becoming their present situation, so that they will not be overcome by it.

(a) Be careful to live by faith, and not by feelings. Ride by the anchor of hope, cast upward within the veil.

(b) Be humble under the mighty hand of God, with obedience which includes suffering. It is better to cut our masts of self-will and pride by the board, than to risk being over-set by a high sail in the storm of troubles.

(c) Show endurance, and stand fast.

(d) Do not worry about future events, but keep walking in the good paths. Instead we should commend ourselves by prayer to God, and rest confidently on him, meditating on the gracious promises and dealings of God towards those who depend on him.

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A different approach to planning has been forced on us in recent years. It is unsettling to experience instability that throws all our plans up in the air. Even more so because we have a natural tendency to proud self-sufficiency. When this is thwarted we sometimes go to the opposite extreme of despair. But it is good for us since it reminds us that we are not in ultimate control, God is. This is part of the mindset we need, not fatalism but responsiveness and submission to God’s providence.

Thomas Manton asks the important question about planning for uncertainty to the glory of God: what is it to submit all our actions to the will of God? He shows how uncertainty reminds us of that God’s will is ultimate not ours. In expounding James 4:13-15 he says that everything we do must be subject to the will of God, not only spiritual but also secular activities. Manton says it is no wonder we meet with difficulties if this submission is neglected “they do not come from your hard luck, but your profane neglect.” What then does it mean to submit all our actions to the will of God in the face of uncertainty? Manton explains in this updated extract.

1. We Must Have the Right Kind of Plans

Worldly hearts are all for worldly plans. They plan how to spend their days and months in buying and selling and getting gain (Luke 12:17-18). This takes up all their thoughts (Philippians 3:19; 2 Peter 2:14); how to promote their gain and earthly aims. A gracious heart is for gracious plans, how to be more thankful (Psalm 116:12), more holy, more useful for God, more fruitful in every good work. They ponder what they shall do to inherit eternal life. This is a better concern more suitable to the purpose of our creation and the nature of our spirits. We were sent into the world, not to grow great and pompous, but to enrich our souls with spiritual excellences etc.

Godly people (called to be co-heirs with Christ) are pre-occupied with the bliss of their future condition, and so in a manner feel what they expect. So also worldly people charm their souls with whispers of vanity, and feed themselves with the pleasant anticipation of that fleshly delight which they look for. It is a sure sign of worldliness when the world runs in your thoughts so often and you always anticipate some outward enjoyment.

3. We Must Not Have a Worldly Presumption

Observe the confidence of future events here: “We will go, and continue there a year, etc.” (James 4:13) Note that worldly affections are usually accompanied with, and encouraged by, worldly confidence. They are doubly confident: of the success of their endeavours, “We will get gain” and of their lives being continued: “We will continue there a year.” Lust cannot be nourished without a presumption of success: when men multiply endeavours, they think little about God or the changes of providence. The world steals away our affections, and then it intercepts our trust; there is not only adultery in it, (James 4:4) but idolatry (Ephesians 5:5). It is not only our darling, but our god; and that is the reason why worldly people are always represented as secure and presumptuous (Luke 12:9; Job 29:18). They think now they have enough to secure them against all chances. Where does the assurance of your contentment lie, in the promises, or your outward welfare?

4. We Must Submit to God’s Will Prayerfully

It is a vain thing to promise ourselves great matters without the leave of providence. To say, “We will go,” “we will do thus and thus,” is vain (James 4:13). We are not lords of our lives, nor lords of our own actions (Psalm 31:15; Proverbs 27:1). ,To-day we are here, and to-morrow not: we cannot tell what may be in the womb of the next morning. It is the same for our actions (Ecclesiastes 9:1). We need counsel and a blessing to do them and for them to succeed (Jeremiah 10:23). When do people promise themselves great matters without the leave of providence?

(a) When they undertake things without prayer. You may speak of success when you have asked God’s leave (Job 22:28).

(b) When they are too confident of future possibilities and events, without any submission to the will of God (Exodus 15:11; Judges 5:28 30; 1 Kings 20:10,-11).

(c) When men’s endeavours are set up in God’s stead, we think all depends on the course of earthly causes, and so neglect God.

(d) When people promise themselves a later time to repent. Many think within themselves, “I will follow my pleasure and profits, and then spend my old age in a devout and retired privacy.” Foolish man decrees all future events as if all were in his own hands. It is useful for princes and men employed in counsels for public welfare. How often do they prove unhappy because they do not seek God! We should ask counsel from the oracle before we take it from one another.

5. We Must Acknowledge Even Tomorrow is Uncertain

James goes on to observe that tomorrow is uncertain (James 4:14), as if he had said, “You talk of a long time, and you know not what shall happen the next day.” Every day brings new providences and events with it. But you will say, “Is it simply unlawful to provide for tomorrow, or for time to come?” I answer—No; Solomon bids us learn from the ant (Proverbs 6:6-8; see also Proverbs 30:25). It is only wise foresight to secure ourselves against foreseeable inconveniences. Joseph is commended for laying up food in the cities against the years of famine (Genesis 41:35). And it was the practice of the apostles to lay up in store for the brethren at Jerusalem against the famine foretold by Agabus (Acts 11:29). Only remember this must be done with caution; such provision must not arise from distrust, or thinking that prejudicial to the care divine providence bestows (Matthew 6:30). It must not hinder us from the great concern of our lives, provision for heaven (Matthew 6:35). It must be with submission to God.

6. We Must Acknowledge Our Life is Uncertain

“For what is your life? It is even a vapour” Brevity of life is demonstrated by many comparisons in scripture: by the flower of the field (Isaiah 40:6-7); by the wind (Job 7:7); a leaf before the wind (Job 13:25); by a shadow (Job 14:2). The Word uses so many comparisons so that every fleeting and decaying object might remind us of our own mortality. It also serves to restrain our proud desires for an eternal abode and lasting happiness in this life. If life is short, then moderate your worldly cares and projects; do not cumber yourselves with too much provision for a short voyage. The ship goes the swifter the less it is burdened.

Give yourself more to spiritual projects, that you may lay up a foundation for a longer life than you have to live here. Do much work in a little time. We are all shortly to divest ourselves of the upper garment of the flesh; let us do all the good that we can (2 Peter 1:13). Christ lived only thirty-two years or thereabouts; He went about doing good therefore, and healing every sickness, and every disease.

7. We Must Measure Our Actions By God’s Will

God’s revealed will is the rule of duty and we must measure all our actions by this. We can look for no blessing except on ways that match with that. There must be a submission to His secret will, but first a conformity to His revealed will. Lust has its wills (Ephesians 2:2) but we are to serve the will of God till we fall asleep (Acts 13:36).

8. We Must See God’s Will in an Action

We must undertake any action with greater comfort when we see God in it; in Acts 16:10 Paul gathered that God had called him to Macedonia. So, when we see God, in the sweet means and course of his providence, or by inward instinct, leading us, we may with more encouragement walk in he hath opened to us. When we see God leading us by means of His providence or by inward instinct, we may walk in the way He has opened to us with greater encouragement.

9. We Must Be Content with God’s Will

In our desires and requests we must not bind the counsels of God but say “Not my will be done” Matthew 26:39). In temporal things we must submit to God’s will, for the mercy, the means, and time to attain them. Creatures, that cannot ascribe anything to themselves, must not prescribe to God and give laws to providence. Rather we must be content to be in need or have what the Lord pleases. If anything does not succeed well it was not the Lord’s will—that is enough to silence all discontents.

10. We Must Ask God’s Permission

We must constantly ask His leave in prayer. Our journeys must not be undertaken without asking His permission as Jacob and Abraham’s servant did (Genesis 28:20 and 24:12).

11. We Must Acknowledge God’s Sovereignty

We must still acknowledge the reserved power of God’s providence [reserve power is a power that may be exercised by a ruler without the approval of another]. We must say “If the Lord will,” “If the Lord permit.” God does not want us to be too confident in a worldly way; it is good to get the soul used to change.

However much wisdom and skill you are able to exercise in any enterprise, the Lord can nip it in the bud, or stop it at the very moment it is being carried out. I have observed that usually God is very sensitive about His honour in this and usually frustrates proud men that boast of what they will do, when the conceive their purposes are unlimited and have no thought of the limits they may receive in providence. It is a flower of the imperial crown of heaven and the bridle God puts on the rational reasonable creature that He manages the success of human affairs. God intends that He will be acknowledged (Proverbs 16:9).

We make plans but the implementation depends wholly on God’s will and providence. When we make absolute resolutions there is a contest between us and heaven about will and power. In such cases the answer of providence is more express and decisive to the creature’s loss. This is so that God may be acknowledged as Lord of success, and the first mover in all means and causes, without whom they have no force and efficacy.

12. We Must Acknowledge the Frailty of Our Lives

Consider the frailty and uncertainty of your own lives; our being is as uncertain as the events of providence. If we live and God wills, are the exceptions stated in this verse. They imply that there must be a conscious impression of our own frailty, as well as of the sovereignty of providence in order that the heart may submit to God better.

Frail men are full of thoughts and projects (Psalm 146:4). They will do this and they will do that. They will go to such a city, promote their interests by such an alliance, gain so much by such a purchase. They will then erect some stately building which will continue their name and memory to succeeding generations.

All this is because they do not remember that they carry the earth around them and how soon the hand of providence is able to crumble it into dust. Certainly man will never be wise till he is able to number his days, and sufficiently possess his soul of the uncertainty of his abode in the world (Psalm 90:12).

“We shall live and do this or that.” It is not enough that God permits us to live, He must also by the same will permit us to do or act. God’s will must concur to ensure not only with our lives, but actions. We may live, and yet not be able to do anything for the promotion of our plans. If God does not permit it, the creatures cannot act at least not with any success. Many think that prosperity is to be sought from God, but wisdom is to be gained by ourselves. But in Scripture we are taught otherwise, not only to seek success of God but direction. He gives abilities to perform and a blessing when the action is finished.

We can do nothing without the efficacious as well as permissive will of God. He must give us life and all things necessary to action. We must not only look up to Him as the author of the success, but the director of the action. It is by His direction and blessing that all things come to pass. Our very counsels and wills are subject to divine government, He can turn them as it pleases Him (Proverbs 21:1). We must therefore, not only commit our ways to His providence, but commend our hearts to the tuition of His Spirit In short, all things are done by His will, and must be ascribed to His praise.

13. We Must Have a “God Willing” Approach

James says we ought to say, “If the Lord will.” Must we always of necessity use this form of speech, or such an explicit qualification concerning providence?

(a) It is good to accustom the tongue to holy forms of speech; it is a great help: the heart is best when there are such explicit and express qualifications concerning providence: “If the Lord please”, “If the Lord will”, “If it please the Lord that I live”. A pure lip is fitting for a Christian so that they may be distinguished by their holy forms, as others are by their oaths, rotten speech, and unholy solicitations. Besides, it is useful to stir up reverence in ourselves, and for others, instruction. Such forms are confessions of divine providence and the uncertainty of human life.

(b) The children of God use them frequently (1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:10; Philippians 2:19). The children of God know that all their goings are ordered by the Lord; therefore, they often use these qualifications concerning His will and power (see also Genesis 28:20 and Hebrews 6:3).

(c) Even the very heathen of old through having the light of nature were accustomed to use these forms of speech with some religion and would seldom speak of any purpose of theirs without this (see Plato, Socrates and others).

(d) When we use these forms, the heart must go along with the tongue: common ways of speaking in which God’s name is used are profanations if the heart is not reverent. Augustine says, learn to have in your hearts what everyone has in their tongue. The words are common, but the meaning is useful.

(e) It is not necessary to always express these forms of speech explicitly. There must be always either implicitly or expressly a submission to the will of God, yet we cannot make it a sin to omit such phrases. The holy men of God have often purposed things to come, and yet not formally expressed such conditions (3 John 10; Romans 15:24).

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Sometimes it has been said that there are people who are too heavenly minded to be of any earthly use. Is this true? Are the concerns of this life and the life to come in direct tension? Do we need to moderate the constant stress in Scripture on heavenly mindedness? (Colossians 3:1-4; Matthew 6:19-21; 2 Corinthians 5:1-11; Hebrews 11:16). We need to be careful. The old adage seems to rest on the assumption that eternal considerations are only one of a number of priorities. It tends to downplay the spiritual in favour of the practical. But Scripture unites both together (Matthew 22:37-40; Micah 6:8). Both are required and neither excludes the other. In fact, we need heavenly mindedness in order to have the right motivation and perspective on our earthly duties. We need a distinctly heavenly way of life.

Earthly mindedness and heavenly living are contrasted in Philippians 3:19-20. But this heavenly mindedness is mainly connected to Paul’s example (v17) which is contrasted with that of the enemies of the cross of Christ. It is as though Paul was saying beware of following of those who mind earthly things, for their end is destruction; but rather follow those whose way of living is in heaven, for their end is, salvation. How can we identify those who have such a heavenly manner of living?

Jeremiah Burroughs says that they are those who esteem the things of heaven to have greater significance than those of the earth. They are able to be content with enjoying little in this world. A heavenly, godly man or woman can tell you how to live a joyful and happy life even if they lack the things of this world. They can not only live joyfully lacking many comforts, but they can suffer the loss of all. They can suffer hard things, afflictions, torments and tortures with joyful hearts (Hebrews 11:13- 14, 36-40 and Hebrews 10:32-34).

Their hearts are greatly filled with heavenly riches: much grace, holiness, much of the image of God, much spiritual life. A Christian’s life manifests much of the excellency of heaven, much of the glory of heaven shines in their faces. The hearts of the saints are filled with God, Christ, the Holy Spirit, grace and this is greatly manifest in their lives. They cannot be comfortable in the enjoyment of all things in this world if they are deprived of the heavenly enjoyments. They are troubled when they do not feel those influences from heaven in their souls they have previously. They are willing to die and leave this world with much comfort, joy and peace in the hope of eternal life.
But the question is: how does such a person and way of living deal with the realities of this life or is it just an escape? Does it impact on others in this world? What use and what good does it have? Burroughs goes on in the following updated extract to provide some answers.

1. Heavenly Living is convincing

Heavenly living will be very convincing. You will convince others that you have something more than they have when they see you live in a heavenly way. The men of the world know the things of the world and that they have set their hearts on them. But when they see those that profess religion mingle themselves with the earth in the same way that they do, they will think that such are motivated by the same principles they themselves are. But heavenly living will convince them, when they see Christians rising above this in the whole course of their lives. They see an evenness and proportion in their course. At all times and in all matters they conduct themselves as those who are of another world.

A stranger may act for a while act just like a native, but one who has been born there knows how to find out in one thing or another whether this is so. It is very hard for men to conduct in the right way if they do not have true grace though they may appear sometimes to be very heavenly. A true citizen of heaven will discern at one time or another if they do not have grace. The truth is also that unregenerate people will reveal their true heritage too.

But when Christians have a constant way of life that is heavenly, it is very convincing. There are the rays of heaven around them, they have the lustre of heaven shining wherever they go, and in all company. Surely such a person seems to be in heaven continually. This will force the very consciences of others to say: “certainly these are the citizens of heaven if any are.”

The rich man wanted Abraham to send someone to warn his brethren who had risen from the dead, because they would hear him. We might say that if God would send one from heaven to live among people and preach to them, surely they would pay attention to him. Would it not be a great benefit to the world if God would send a saint from heaven, or an angel to converse in a bodily way among us? Yet Christians should live as if they came from heaven every day, as if they had been in heaven conversing with God. When in the morning they seek to get alone between God and their souls, they should never stop striving until they get their hearts so much in heaven that when they come down to their family their very faces may shine. And that you may see by how they live that certainly they have been with God upon the mount.

Do you live in such a way that your family and your neighbours may see that you have been in heaven that morning? Every morning we should have some converse with heaven. If we did our way of living would be convincing all the day long and very profitable to the world. Christians that live in a heavenly way are of very great use in the places where they live. When Christ ascended up to heaven, He gave gifts to men. And if we would oftener ascend up to heaven, we would be more able to be beneficial to the world.

2. Heavenly Living causes growth

Those who live in a heavenly way grow mightily, they thrive in grace to an exceeding degree in a very little time. They grow to attain to a very great measure of communion with God the Father and with Jesus Christ. Every day they grow more and more spiritual, having so much of heaven within them. It is true that they will be perfect when they come into heaven at last but drawing from heaven is what makes them grow. The influence from heaven causes the saints to grow.

The ground in which flowers and herbs grow may be the most fertile possible and they may be the best rooted they can be. But if they do not have any influence from heaven on them (by rain and sunshine) they will not grow much, or even at all, but rather quickly wither: So it is with Christians, they may have as much means of growing as is possible, as much of the ordinances as possible, yet if they do not have rich dews from above they will not grow. Or if there is any growth, they will either bear no fruit or else it will be very shrivelled and sour fruit. The fruit that has most of the beams of the sun grows riper and sweeter than other fruit. But fruit that grows in the shade is sour fruit. The reason that the saints have so little fruit, and that it is so sour is because they do not have more influences from heaven. They do not stand in the open sun, their souls are not presented daily before God to have the warm beams of the Sun of Righteousness shining from heaven on them. Rather something stands between heaven and their souls. But just as heavenly living is convincing so it should be a growing way of life.

3. Heavenly Living brings much glory to God

It is a way of living that greatly glorifies God. O the glory that God would have from our living in heaven! Let your light so shine before men, that others beholding your good works, may glorify your Father which is in heaven. The image of the God of Heaven is displayed indeed when people’s lives are heavenly. The Lord takes great delight in having His glory spread around by His saints, to have some reflection on the world. Though the beams of the sun do not shine on a wall you can use a mirror to cast the reflection of them on a wall. The saints by their heavenly living may (just as with a mirror) take the beams of the glory of God that shine in heaven and reflect them on the world and the faces of others. The hearts of the saints should be like a mirror taking the beams of the glory of God and casting them around where they are. Thus, your heavenly Father would come to be glorified by you.

Let every Christian think in this way, “my way of living is such and such; but what glory do I bring to God by my life? Do others glorify God by beholding the lustre of the holiness of God in me? Do they see cause to blesse God that they see so much of the glory of God in me? It is certain that more of the glory of God shines in the gracious, holy, spiritual living of a Christian, than in the sun, moon, stars. More than in the works of creation and providence in heaven and earth. Though all that God has created (sun, moon, stars, seas, earth, plants etc) has much of the glory of God, yet heavenly living declares more of the glory of God than all these. Though the heavens declare God’s glory (Psalm 19:1) every believer in the Church should shine as a star in the heavens. They should be as the gospel is, a mirror in which we might behold the glory of God even (as it were) with open face.

4. Heavenly Living brings much glory to God’s People

Heavenly living will bring much glory to yourselves: Though it is true that the saints should aim at the glory of God most, yet if they live in a heavenly way glory will come to themselves whether they will it or not. It is impossible that they would not be honoured in the consciences of others when they walk in a heavenly way of life. 2 Thessalonians 1:11-12 shows that in our glorifying God, we glorify ourselves also. The apostle prays for the Thessalonians that they might walk so that they might have so much of the grace of God in them, that the Name of our Lord Jesus Christ might be glorified in them. This is what all the saints should desire and endeavour after, that the name of our Lord Jesus Christ should be glorified in them. But also that you would be glorified in Christ. Labour that Christ may be glorified in your lives, and you shall be glorified in Him. We should desire that Christ may have glory in our glory, and then we shall have glory in Christ’s glory. This is a sweet and blessed life, when the saints have such hearts, that they pray to have no glory, but what God may have glory in. Then God responds (as it were), “Is it so? Do you desire no further glory in this world, but that which I may have glory in? Then I will have no glory in this world, but what you will have glory in.” Christ will make us partakers of His glory as well as we shall make Him partaker of our glory.

5. Heavenly Living Makes Suffering easier

Heavenly living will make all sufferings to be very easy, it will be nothing to suffer any thing you meet with in this world, if you live in heaven. All reviling, reproaches and wrongs will be nothing, if you have a heavenly way of life. You will despise all these things that the men of the world think to be such great matters. Those who have conversed in heaven will never will be greatly stumbled for any sufferings. They are “light afflictions” which are “but for a moment” (2 Corinthians 4:17) because our eye is above all these things.

Christ showed His glory to Peter, James and John at His transfiguration on the mount. These were same disciples He took with Him at His agony in Gethsemane where His soul was heavy unto death. Christ wanted none of His disciples to see Him in His agony except Peter, James, and John who saw Him in His transfiguration on the mount in His glory. Those who can converse much with Christ in glory, in heaven may be permitted to see Christ in His agony and it will do them no hurt. It might have stumbled the others to see Him in this agony. But these disciples knew that though He was in agony now, He was a glorious Saviour they could still believe and trust. So, if we can converse with God in glory on the mount, we will be able to bear whatever agony we see Christ in afterwards. Stephen had the stones rattling about his ears, yet when he saw the heavens opened it was nothing to him, he fell asleep, he rejoiced in the expectation of heaven. Conversing with heaven makes all sufferings in the world nothing.

6. Heavenly Living is very safe

Heavenly living is very safe, you will be free from snares and temptations. Earthly-minded living subjects us to temptations but living in heaven will free us from temptations. When is the bird in danger of the snare? It is when she comes down to peck on the ground. If she could just keep herself above ground always, she would be free from the snare and net. This is what John Chrysostom said, “keep above, and then you will be free from the snare of the hunter”.

Conclusion

No doubt there are other ways in which those who have a constant perspective beyond temporal things are able to be of greater use in this world. This world needs more heavenly minded people who live in a heavenly way, not less. Those who are much in prayer are able to much in the strength of divine help and blessing. We need heavenly ministers such as Robert Murray M’Cheyne was, who could communicate eternal realities and be a channel of heavenly blessing because he sought to bring the atmosphere of heaven into the pulpit.

If anything could encompass his way of life, the following seems to summarise it best, “I am persuaded that I shall obtain the highest amount of present happiness, I shall do most for God’s glory and the good of man, and I shall have the fullest reward in eternity, by maintaining a conscience always washed in Christ’s blood, by being filled with the Holy Spirit at all times, and by attaining the most entire likeness to Christ in mind, will, and heart, that is possible for a redeemed sinner to attain to in this world.” How much more useful we might be on this earth if only we were living in a more heavenly way drawing from the fulness of Christ in heaven!

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It might seem that the body was never more idolised than now with all the obsession with appearance, fitness and body image. Yet running deep in our culture is the claim that the body can be treated as separate from our authentic self. It is the idea that it has no real connection with being a person. We see this mostly obviously in the gender confusion that denies biological fact if it conflicts with what is in the person’s mind. Homosexuality likewise denies what our bodies tell us about the natural and created design for intimacy. The prevailing promiscuity of our culture is also based on the idea that what we do with our bodies can be separated from our emotions and deepest psyche. Despite the undeniable existence of human life in the womb we are told that unborn children are not persons. This then extends to assisted suicide, on the basis that someone can be said to be alive but no longer have personhood. We live in a dehumanizing culture that hates and despises the body. No wonder the sad practice of self-harm is on the increase as well as body modification. We are living in conflict with the way God has created us because we are living in enmity to the Creator. Scripture points us to the right way to regard our body and there are other subtle ways in which we may be neglecting that.

The Bible tells us that no one ever hated their own body rather they feed and care for it (Ephesians 5:29). That is, not that it is impossible clearly but that it is so contrary to natural instinct that it is usually a symptom of someone not in their right mind, like the Gadarene demoniac. As William Gouge points out, people who are not in their right mind will injure themselves and even take their own lives rather than do good to themselves. Paul uses two words to summarise careful attention to the necessities of the body, nourish or feed and cherish or keep warm (1 Timothy 6:8).

Our bodies are affected by the fall and prone to death and disease but that does not affect a right view of them and natural affection towards them. There is a glorious future for them if we are in Christ, they will ultimately be made like His glorious body. Even in this life we are able to glorify God in our body, presenting it as a living sacrifice, because it belongs to God and has together with our soul, been bought with a price (Romans 12:1; 1 Corinthians 6:19-20). William Gouge explains further in this updated extract.

1. What is true natural affection towards ourselves?

Natural affection is lawful and commendable, it is an affection that is consistent with a good conscience. God’s Word is so far from undermining it that it does in fact give support to it. Those who are without natural affection are directly condemned: and we are commanded to be so kindly affectioned to one another as we are to ourselves (Romans 12:10). The moral law gives the natural affection a person has towards themselves as a rule for the love of their neighbour (loving your neighbour as yourself, Matthew 22:39). The prophets, apostles, and Christ Himself often call on us to consider that affection which we bear to ourselves (Leviticus 19:18; Isaiah 58:7; 1 Corinthians 12:26; James 2:8). Christ says that “this is the Law, and the Prophets” a brief summary of what they greatly urge and press (Matthew 7:12).

Natural affection was at first created by God and planted in us. Just as soul, body and all other parts of human nature are in their substance good things, this affection is also in itself good. There are similar motivations to love ourselves as with love to the brethren: we are made after God’s image, redeemed by Christ’s blood, members of the same spiritual body, keepers of ourselves, to give an account of the good or hurt we do to ourselves in the same way. In the law, we ourselves are included under this word neighbour and every commandment of the second table (half of the Ten Commandments) is to be applied to ourselves.

2. Is Self-Love Not Something the Bible Condemns?

Someone might object that those who love themselves are condemned in God’s word (2 Timothy 3:2; Philippians 2:21; 1 Corinthians 10:24; Romans 15:1). There are two ways in which we may love ourselves: one good and commendable and the other sinful and condemnable.

That which is natural is in everyone by the very instinct of nature. It was originally created and is still preserved in our nature is by God’s providence for the preservation of nature. If there were not such a natural love of ourselves in everyone we would be as careless of ourselves as we are of others, and as loathe to expend effort for ourselves as we are for others. So that everyone might care for at least one (themselves) and so that the world would be better preserved, God has kept in us this natural affection, despite corruption by sin.

3. How is Natural affection part of God’s design?

Also, because everyone is not able to look after themselves, at least when young, sick, old or disabled in any other way, God by His wise providence has extended this natural affection towards others closely joined to us by the bonds of nature. Children are (by blood and natural bond) next to a person’s own self.  What parents do for their children due to natural affection in them towards their children is admirable. This affection arises from children towards their parents so that when parents grow old or in any way unable to help themselves, they might have support from their children. And because parents and children are not always together, or not able to help one another, or unnatural, God has yet further extended this natural affection to other wider family. And for a further extent He has instituted marriage between those not of the same blood, and by virtue of that bond raised a natural affection not only in husband and wife to one another, but also in all the wider family formed. This affection is also in neighbours, friends, fellows, and others bound together by similar bonds. Thus, the bow of God’s providence has many strings, so that if one breaks, another may hold. In all these kinds, the nearer a person comes to themselves, the more this affection shows itself. God has made this natural affection in its various kinds and since it has a good purpose and produces much good, it is not to be condemned.

4. How Do We Make Best Use of Natural Affection?

Let us strive to cherish this natural affection and direct it toward the best things, those things that are most excellent and the most necessary. These are the things that concern our souls and eternal life. We must pray to have our understandings enlightened (that we may discern the things that differ and approve what is excellent). We must also ask to have our wills and affections sanctified so that we embrace, pursue, and delight in that which we know to be the best. In this way, our natural affection can be turned into spiritual affection.

We can make nature our schoolteacher in this. Just as Christ directs us to learn from the birds of the air and the lilies of the field, the apostle here points us to our own natural instinct. We cannot complain that we have no access to a schoolteacher, our selves are schoolteachers to ourselves. As the apostle teaches husbands to love their wives by this means, so let us all more generally learn to love one another. For we are all mutual members of one and the same body, and our brother or neighbour is our flesh.

5. Why is it Wrong to Harm Ourselves?

It is against the common instinct of nature for someone to hate themselves. It is evidence that devils were in the Gadarene, in that he cut himself with stones: had not the devils forced him, he would never have done it (Mark 5:5). Yet some may object that some harm their bodies with fasting from food and sleep, or constant labours and travelling and other things. There are others who tear and gash their flesh in penance etc. None of these things are done by the instinct of nature which God has set in man, but through the corruption of nature which the devil has caused. They think they do these things out of love to themselves; superstitious persons do these things (such as macerating their body) to merit salvation.

Others harm their body to free themselves from ignominy, destitution, slavery, torment, or similar evils. In this case there is an apparent good that makes them do so and not mere hatred of themselves. Those who do so may be blinded in their mind or bereaved of their sanity or overwhelmed with some passion so that they do not know what they are doing, therefore they are not doing it in hatred.

Others may object that holy and wise men deliberately and on good advice have beaten down their bodies, and yielded their lives to be taken away, not accepting deliverance. But this was far from hatred but rather in great love to themselves.

6. What Unnatural Practices Are Condemned?

This teaching condemns many unnatural and horrible practices.

(a) The idolatrous prophets of Baal in seeking to move their idol to hear them, cut themselves with knives till the blood gushed out. This is not much dissimilar to those monks and hermits who wear shirts of hair-cloth or mail next to their body, or go bare-foot, some daily whipping themselves till blood flows, or harming their bodies with lying on hard surfaces, superstitious fasting from food and sleep, going on pilgrimage, etc.

(b) Gluttons, drunkards, and immoral people who to satisfy their corrupt desires impair their health, contract diseases and shorten their days.

(c) Criminals who in fighting cause their flesh to be wounded and their lives taken away. Among them those who bring themselves into great danger in pursuing ill-gotten gain as well as those who by crime and evil deeds cast themselves on the sword of justice.

(d) Those who give themselves to uncontrolled grief, fear, anger and similar violent passions. By this they weaken their bodies and shorten their days.

(e) Those who commit suicide break the rule of love to themselves and end their days in a most horrible sin, depriving themselves of the time, place, and means of repentance.  Religion, nature, sense, and all abhor this fearful act. Not only those who have been enlightened by God’s Word, but also the heathen, who had no other than the light of nature, have judged it to be a most desperate sin.

7. How Should We Show Natural Affection Towards Our Bodies?

Nature teaches everyone to provide their necessities: what is necessary for life, such as food and what is necessary for health and warmth, such as clothing. Nature is here a schoolteacher to Christians, teaching us our duty. It is emphasised by Solomon, who says: “that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God” (Ecclesiastes 3:13).

If someone is worse than an infidel for not providing for his own, what are those who do not provide for themselves? They are in fact worse than a beast, for nature has taught the brute beasts to nourish and cherish themselves. If anyone thinks that this is more fitting for beasts or unregenerate men than saints, let them tell me which of the saints at any time guided by God’s Spirit, has wholly neglected himself. Passing over all others we learn that Christ (as required) slept, ate, rested, and otherwise refreshed Himself. Some may object that once when He was hungry and food had been prepared for Him, He refused to eat. Yet forbearing one meal is no great hindrance of nurturing the body. Extraordinary and weighty reasons may lawfully make someone neglect themselves a little so as to show that they prefer God’s glory and the salvation of others before the outward nourishing of their body. Christ says that His food was to do the will of Him that sent Him. In other words He said He preferred that before His food. Paul says, “I will very gladly spend and be spent for you”, for your souls (2 Corinthians 12:15).

We must here therefore take heed of extremes on both sides: (a) of undue neglect of our bodies which results in having our body’s strength wasted and health impaired; (b) of caring too much for it, so that on no occasion will we lose a meal or a night’s rest. Fasting and watching, as occasion requires, are duties we are obliged to perform.

God has provided food, clothing and all things necessary for our weak bodies so that they should be nourished and cherished and not to use them, therefore, is to refuse God’s providence. By well nourishing and cherishing our bodies, they are the better enabled to do the work and service which God appoints to be done. But by neglecting them, we cannot do this – this should be a motive and aim in nourishing and cherishing our bodies.

8. What Ways Do People Harm Their Bodies?

Many offend against this good instinct of nature in the following ways.

(a) Covetous people

Those who are so obsessed with their wealth and storing up abundance of goods that they do not allow themselves to have the things necessary to nourish and cherish their bodies. Solomon rebukes such who keep riches for themselves yet to their own hurt (Ecclesiastes 5:13). Daily experience proves this such people make their riches snares and hindrances to keep them from eternal life. They also make this present life to be very irksome by filling their heads with much anxiety and keeping them from quiet rest. Many such may have abundance, but scarcely give themselves a good meal or appropriate clothing, medicine, heating and other necessities.

(b) Workaholics

Those who are so intent on their work and lawful calling may go to excess even in such good things.  Many students, preachers, lawyers, tradesmen, farmers, labourers and others offend in this way when they do not allow themselves appropriate times for refreshing and resting their bodies. Instead, they skip proper food and sleep to labour too much in their calling. Those who by such means harm themselves make themselves guilty of the neglect of the great good they might have done, if they had nourished and cherished their bodies.

Some are so eager about their business, that they think all the time for nourishing and cherishing their bodies misspent. They wish that their bodies needed no food, sleep, or other means of refreshment. These thoughts and desires are foolish and sinful in many respects:

• They manifest a secret discontent and grudging against God’s providence, who has ordered our condition in such a way to manifest clearly our weakness and God’s care for us
• They take away reasons for calling on God and giving praise to Him. If we did not have such need of God’s providence would we pray so often to Him for His blessing? Would we be so thankful to Him if we did not feel the sweetness and comfort of His providence by the means He provides?
• They take away means of showing mutual love because if we did not need help from one another, what ways would there be of proving our love?

(c) Those who make feeding and clothing a hindrance to each other.

Some nourish their bodies so much that they cannot cherish them. That is, they spend so much in eating and drinking that they have nothing left to spend on properly clothing themselves. Others spend so much on excessive clothing that they fail to feed themselves properly. These fall into two contrary extremes: excess in one thing and deficiency in another.

9. How Should Natural Affection for Our Body Point Us to Contentment?

The apostle Paul says we should be content with food and clothing (1 Timothy 6:8; see also Proverbs 30:8). Does this mean we are obliged to limit ourselves to doing no more than providing food and clothing?  This provision should be appropriate to the condition in which God has placed us, the responsibilities He has given to us and to the calling which He has appointed to us, we ought not to be concerned for more. Let us therefore beware of the excess which arises from the corruption of nature and content ourselves with that proportion which nature requires. [John Calvin comments: “Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful”].

Conclusion

We we need to live as salt and light in a culture that degrades the body. This means we should be on our guard against subtle ways that we too may harm our bodies. The Larger Catechism speaks of how the sixth commandment requires us to care appropriately for our bodies (Q135-136). It needs to be nourished and cherished. We can also harm it by not having the right spirit and attitude or not being careful about our emotional state (as far as we can control it).  We can display proportional true natural affection rather than distorted and excessive self-love and by this point people to the Creator who has placed this instinct within us.

N.B. some of the observations in the opening paragraph were helped by the book Love Thy Body by Nancy Pearcey.

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