Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 18
LECTƲRE XVIII.
PHILIP. I. Verſe 21.
And whether to liue in the fleſh were profitable for me, and what to chooſe, I know not.
NOw, vponupon this occaſion that hee had ſaid that he was verie indifferent vntounto either, life or death, becauſe Chriſt was vntounto him both in life and in death aduantage. The Apoſtle maketh a little digreſſion, and diſputeth the poynt whether were better for him to chooſe, life, or death. And firſt in this verſe hee mooueth the doubt, and alſo anſwereth it, in theſe words. And whether, &c. And ſecondly, hee bringeth reaſons for either part, firſt, that in reſpect of himſelfe it were better for him to chooſe death, verſe 23. Secondly, that in reſpect of the Philippians, it were better that hee choſe life, verſe 24. So that the ſtrait was hard, whether for his owne greater good he were now to chuſe death, or for their greater good he were to chuſe longer life. The words where the doubt is moued are diuerſly read, but they bearing well this reading I follow it, as both beſt opening the Apoſtles meaning, and beſt ſorting with that which fol…oweth. The doubt is, whether to liue in the fleſh, or in the bodie, were profitable for him: and what to chuſe, life or death, but was in a wonderfull ſtrait betweene the two. Being in his caſe, in priſon, a man would hauehave thought this choiſe would not hauehave beene hard. Yet, he being in priſon, ſaw ſuch comfort in death, and ſuch ioy in life, that he knew not which rather to chuſe. And againe, ſuch a louelove he did beare towards the Philip. that weighing the great comfort which hee ſhould hauehave by his death, with the great profite which they ſhould hauehave by his life; he knew not what to chuſe, that which ſhould be to his greater comfort, or that which ſhould bee to their greater profite.
Whence, firſt, I obſerue the great louelove which ought to be in the Paſtor towards his people, and the great deſire which he ought to hauehave of their profite and comfort. Euen in caſe of his greateſt comfort ioyned with their loſſe and heauineſſe, it ſhould much perplexe him what to chuſe, his or their preſent comfort and good.Exo. 32.32. Ye know that of Moſes, where he prayed the Lord either to pardon the people, that had ſinned, or to raze him out of the booke of life: and that of Paul, Rom 9.3.where hee wiſhed himſelfe to be ſeparated from Chriſt; for his brethren, which were his kinſmen according to the fleſh: They both knew, the one, that he could not bee razed out of ahe booke of life, and the other, that hee could not be ſeparated from Chriſt: but therein they ſhewed abundantly how greatly they loued their people, and deſired their ſaluation. Neither yet doe I here teach that the Paſtor for louelove of his people, ſhould in caſe of his ſaluation, wiſh his owne vtter reiection, rather then that his people ſhould not be gained vntounto Chriſt. But this I ſay, that euen in caſe of his ſaluation and theirs, for the louelove of his people, hee ſhould oftentimes bee perplexed how ſoone to wiſh his ſaluation by his diſſolution: becauſe howſoeuer his preſent comfort might be gained by his preſent diſſolution, yet their ſaluation may bee furthered by his longer continuance in the bodie.
A point which doth not ouermuch perplexe many Paſtors in our day: for too many ſuch there are as neither caring for their owne ſaluation, nor for their peoples, looke onelyonly to fleece them, but neuer care elſe what become of them. Which point might be much enlarged, if the place were conuenient. If the preſſing of it might concerne any here, I beſeech them in the feare of the Lord to thinke farther of it with themſelues.
The ſecond thing which hence I obſerue is this, that if we be at peace with God, and keepe faith and a good conſcience, whatſoeuer our outward ſtate be, we hauehave ſuch comfort and ioy on eueryevery ſide, that neither we deſire to die in reſpect of the griefes of this life, nor yet to liue in reſpect of any feare of death. The example of our Apoſtle is proofe enough to this purpoſe: He lay in priſon for the defence of the goſpell, wherein none of the brethren aſſiſted him, but all forſooke him, and many practiſed much againſt his conſtancie, and againſt his life; ſo that his outward ſtate was very hard, and ſuch that in reſpect of the griefes of his life hee might hauehave deſired death; and againe in reſpect of the feare of death, hee might hauehave deſired life. Yet euen then which way ſo euer he lookt, to life or death, ſuch ioy and comfort hee ſaw in both, as that neither the griefes of life made him to wiſh death, nor the feare of death made him to wiſh life. And where was the reaſon? Though his caſe many waies were hard, yet was hee at peace with God through Ieſus Chriſt his Lord; he was ſtrong in the faith of Chriſt Ieſus, whom God ſet forth to be a reconciliation through faith in his bloud, and he had the teſtimonie of a good conſcience, that in all ſimplicitie and godly pureneſſe he had his conuerſation in the world. And therefore ne… ther for the griefe of life, nor for the feare of death wiſhed he the one, or the other, but as either might make more for Gods glory he was indifferent vntounto either.
Farre otherwiſe it is with many in our day, who ſee no thing but matter of diſcontentment and diſcomfort both in life and in death: for ſo it is with many of vsus, that if either promotion fall not vponupon vsus according to our deſire; or if croſſes fall vponupon vsus otherwiſe then we deſire, then we grow male contented, we take no ioy in our life, and ſometimes we haſten our owne death. And againe, many of vsus if any way we be ſummoned vntounto death, by ſicknes, by the ſword, by the peſtilence, or any other way, we ſo ſhrugg and ſhrinke for feare of death, that like vntounto Nabal, if we ſurmiſe any danger of death by and by our hearts faint and die within vsus, 1 Sam. 25.37.and we become like ſtones. No comfort or contentment a great many of vsus finde either in death, or in life, but what through griefe of the one, and feare of the other, wee are often out of louelove with the one, and with the other. And the reaſon is plaine: for it is becauſe we are not at peace with God, nor hauehave the myſterie of faith in a good conſcience. We feele no comfort in our God through our reconciliation by Ieſus Chriſt; wee want a ſound and a liuely faith, whereby we ſhould take hold of the promiſes of God made in Chriſt Ieſus, and a bad conſcience ſo troubles vsus, that all is diſquieted within vsus. And therefore we finde no comfort or contentment in life, or in death, but diſcomfort and diſcontentment in both.
Will we then finde comfort and contentment in both, whatſoeuer our ſtate outwardly be? Let vsus labour to be at peace with God let vsus truſt perfectly in Chriſt Ieſus, & let vsus keep a good conſcience in all things, and this ſhall make both life and death comfortable vntounto vsus; whatſoeuer our outward eſtate be, both life and death ſhall be comfortable vntounto vsus, if we hauehave peace with God, and faith, and a good conſcience. And let this ſuffice to be obſerued from the doubt which the Apoſtle moueth, where he profeſſeth that he knowes not what to chuſe, life or death.
And why knew he not what to chuſe, life or death? The reaſon hereof in the words following is ſaid to be; becauſe on both ſides there were ſuch reaſons, on the one ſide to chuſe life, and on the other ſide to chuſe death, that he was in a wonderfull ſtrait on both ſides. For, ſaith hee, I am greatly in doubt, or I am in a wonderfull ſtrait on both ſides: on the one ſide deſiring to be looſed from the priſon of this bodie, or to depart out of the earthly houſe of this tabernacle, for ſo the word may be taken actiuely,foreign. or paſſiuely, and to be with Chriſt where he ſitteth at the right hand of God, which (ſaith he) is beſt of all viz: for me: neuertheleſſe on the other ſide, knowing that for me to abide in the fleſh and to liue longer in the bodie, is more needfull for you that yee may enioy the fruit of my miniſterie. The former reaſon concerneth himſelfe, and his owne good: the latter concerneth the Philippians, and their good: in the former is ſignified his great deſire to remoue out of the bodie, and to dwell with the Lord; in the latter is ſignified his great deſire to abide in the bodie for their furtherance, and ioy of their faith: vntounto the former his louelove toward Chriſt conſtrained him, vntounto the latter his louelove toward them conſtrained him: for the former it was beſt for him, for the latter it was moſt needfull for them: and thus betweene the former and the latter he was ſo perplexed, that he knew not what to chuſe, life or death; death for his owne preſent good, or life for their further good.
Now the thing which in the former reaſon I note is, that the Apoſtle deſired euen with a great deſire to be looſed from the priſon of his bodie, or to depart out of the bodie, and to be with Chriſt where he ſitteth at the right hand of the throne of God; and that he counted this better for him in reſpect of himſelfe, then to liue in the bodie. Whence I obſerue that a Chriſtian in reſpect of himſelfe is rather to deſire to die then to liue, to depart out of the bodie, then to abide in the bodie. VntoUnto the proofe of this point out of this place, adde alſo that other of our Apoſtle, where to the ſame purpoſe, and in the ſame words almoſt he ſaith thus, We louelove rather to remoue out of the bodie, 2 cor 5.8.and to dwell with the Lord. And that good olde Simeon ye know, when once he had ſeene the Meſſias which was promiſed, then hee deſired with all his heart to die, ſaying,Luc 2.29. Lord now letteſt thou thy ſeruant depart in peace, for mine eyes hauehave ſeene thy ſaluation: as if he ſhould hauehave ſaid, now that I hauehave ſeene the promiſed Meſſias, the ſweet Sauiour of the world, now indeed I deſire rather to die then to liue. Yea but was it not a great fault in Iob that he deſired rather to die then to liue, when in the bitterneſſe of his ſoule he cried and faid, Why died I not in my birth? Iob. 3.11.6 9 7.15or why died I not when I came out of the wombe? O that God would deſtroy me, that he would let his hand goe, and cut me off: my ſoule chuſeth rather to be ſtrangled and to die then to be in my bones. Yes indeede this was a great fault in Iob thus in impatiency to breake out, and to ſearch for death more then for treaſures. Neither is any man, be his croſſes or troubles neuer ſo great, neuer ſo many, through impatiencie, and becauſe he is weary of his life, to wiſh rather to die then to liue; much leſſe is he with curſed Achitophel, or traiterous Iudas to become his owne butcher, and to cut off his owne daies: for this were to repine againſt the higheſt, and to take our owne matters out of Gods into our owne hands. A Chriſtian therefore in reſpect of himſelfe is to deſire rather to die then to liue, but in no ſort through impatiencie, or becauſe he is weary of his life. Yea but is not death terrible euen vntounto the godly, and doe they not oftentimes ſo ſhrinke thereat that they are afraid of it? Yes ſurely, death in it ſelfe, and in it owne nature is ſo terrible, that Dauid being in great heauineſſe and diſtreſſe by reaſon of Sauls cruelty, expreſſed it thus ſaying,Pſal. 55.5. The terrors of death are fallen vponupon me. Whereby he meaneth that he was ſo afraid of his enemies, as if death had beene ready to ſeaze vponupon him. And ſurely but for Chriſt Ieſus, that hee hath ſeaſoned it, and that through him it is but a paſſage vntounto a better life, wee might all of vsus, euen the beſt of vsus well feare death, as the fruit of ſinne, and as the reward or wages of ſinne.
How then doe we ſay, that a Chriſtian in reſpect of himſelfe is to deſire rather to die then to liue? We muſt vnderſtand that a Chriſtian is to deſire rather to die then to liue: but how? not ſimply rather to die then to liue, but ſo as Paul did, rather to die, and to be with Chriſt then to liue. He doth not ſay to die, and to be ridd out of the miſeries of this life: for ſo many deſire, whoſe deſire is not good, and for whom it were better rather to liue in the bodie then to die; but he ſaith, to die, and to be with Chriſt. Are we not then while we liue here in the bodie with Chriſt, and Chriſt with vsus? If wee will ſpeake as the ſcripture vſually doth we are not. While we liue here in the bodie we are in Chriſt by his ſpirit, and Chriſt in vsus by faith, as appeareth by many places of holy ſcripture; but in the vſuall phraſe of the ſcripture then principally wee are faid to bee with Chriſt, when after the ſeparation of the ſoule from the bodie we doe in ſoule enioy the continuall preſence of Chriſt in heauen, where he ſitteth at the right hand of the throne of God: euen as the Apoſtle witneſſeth, where hee ſaith, Whiles we are at home in the bodie, we are abſent from the Lord, 2 Cor. 5.6.not from being in the Lord, but from dwelling with the Lord in the heauenly places. So that firſt our earthly houſe of this tabernacle muſt be deſtroyed before we can be with Chriſt where he is as he is man. When then we ſay that a Chriſtian in reſpect of himſelfe is to deſire rather to die then to liue, the meaning is, that he is rather to deſire the ſeparation of his ſoule from his bodie, and in ſoule to bee with Chriſt, where he is as man, till he may both in ſoule and bodie bee there with him for euer, then to liue in the bodie.
And the reaſons are plaine and cleare: as firſt becauſe Chriſt is the husband, and we the ſpouſe if we belong vntounto Chriſt. As then it is better for the ſpouſe to liue with her husband then to liue apart from her husband,Eph. 5.32. ſo is it better for vsus to be looſed and to be with Chriſt, then to liue in the bodie. ſecondly, becauſe heauen is our home, and here we are but pilgrims and ſtrangers. As then it is better to be at home then where we are but pilgrims and ſtrangers,Heb. 11.13. ſo is it better for vsus to be looſed and to be with Chriſt, then to liue in the bodie. thirdly, becauſe it is better for the ſoule to be ioyned vntounto Chriſt, then vntounto a ſinnefull bodie: for as Dauid ſaith of Meſech, and of the tents of Kedar, Woe is me that I am conſtreined to dwell in Meſech, Pſal. 120.…and to hauehave mine habitation among the tents of Kedar; ſo may the ſoule ſay of the bodie, woe is mee that I am conſtrained to dwell in this ſinfull bodie: better it were for mee to be ioyned vntounto Chriſt. 4. Becauſe the body is as a priſon of the ſoule, wherein it wanteth free libertie to doe what it would and ſhould. As then it is better to be out of priſon, and to liue at libertie, ſo is it better to die, and to be with Chriſt, than to liue in the body. 5. Becauſe in the body wee only know in part, beleeue in part, louelove in part, liue in part, ioy in part, and are bleſſed in part, with all ſuch graces of the ſpirit; but when wee remoue out of the body, then that which is in part ſhall be aboliſhed. As then it is better to know, to louelove, to liue, to ioy, &c. perfectly, than only but in part, ſo is it better to be looſed, and to be with Chriſt, where all theſe ſhall be perfected, than to liue in the body, where they are neuer but in part. Laſtly, to paſſe ouer the reſt in ſilence, becauſe it is better to be with God than with men, in heauen than in earth, in a ſtate freed from ſorrow, ſinne, and temptation, than in a ſtate ſubiect to them all:Job 14.1. for man that is borne of a woman, is but of ſhort continuance, and full of trouble, as Iob ſpeaketh, yea his life is as a warfare,7.1. Matt. 6.34. as the ſame Iob ſpeaketh, and as our Sauiour ſpeaketh, eueryevery day of his life bringeth griefe enough with it, neither hath his griefe an end till his life hauehave an end. But bleſſed are the dead that die in the Lord: Ap. 14.13.euen ſo ſaith the ſpirit, for they reſt from their labours, and their workes follow them. They reſt from their labours, inaſmuch as all teares are wiped from their eyes, no more death, nor ſorrow, nor crying, nor paine doth take hold of them: and their workes follow them, inaſmuch as they are had in remembrance before God, when all other things of our life leaue vsus and forſake vsus. I ſpare to enlarge this point further at this time. Ye may eaſily conceiue what might be added.
Let this ſerue for a iuſt reproofe of them that are vnwilling to die. For come now, and let vsus reaſon the caſe together: What man is there among you, that if hee were clothed only with ragged, and torne, and patched, and worne, and bad cloathes, would not be willing to be vncloathed of them, and to be cloathed with better? And what elſe is this mortall and corruptible body, but as ragged and rotten cloathes wherewith wee are cloathed? Why ſhould wee not then be willing to be ſhifted of thoſe cloathes, of this mortall and corruptible body, and to bee cloathed with our houſe which is from heauen, euen with incorruption and immortalitie? Againe, what man is there among you, that if hee were in priſon, would not be willing to be ſet at libertie? or being in a place where he is but a ſtranger, would not be willing to be at home? And what elſe is this ſinfull bodie, but as a priſon of the ſoule, wherein it is ſo ſhut, that it hath no libertie till it returne vntounto him that gaue it? Or what elſe is this world, but as a place wherein wee wander as pilgrims, and hauehave no abiding Citie? Why ſhould wee not then be willing to remoue out of this priſon of the bodie, and to bee receiued into the glorious libertie of the ſonnes of God? or to looſe anchor from this land, wherein wee are but ſtrangers, and by death to ſaile towards heauen, where is our home, and our abiding Citie? Where ſhould the members ioy to be, but with their head? Where ſhould the ſpouſe deſire to bee, but with her husband? Where ſhould man, whoſe breath is in his noſtrils, delight to bee, but with him that is his life, to ſee him as hee is, and to liue in his continuall preſence? Surely whoſoeuer thou art that art vnwilling to die, thou doeſt not yet conceiue nor beleeue the bleſſed eſtate of them that die in the Lord; thou haſt not yet throughly learned this leſſon, that Chriſt is the husband of the Church, that Chriſt is the life of his body, that in the preſence of Chriſt there is fulneſſe of ioy, and life for euermore: for then wouldeſt thou willingly deſire with the Apoſtle to bee looſed, and to bee with Chriſt, which is farre the beſt. If the condition of the children of men, and the condition of beaſts, were euen as one condition vntounto them, ſo that in their death there were indeed no difference, or if after death there remained nothing but a fearefull expectation of iudgement, then indeed thou haddeſt ſome reaſon to be vnwilling to die. But now that Chriſt by death hath triumphed ouer death, and made death vntounto thee (if thou belong vntounto him) a paſſage vntounto life without death, vntounto ioy without ſorrow, vntounto all bleſſedneſſe without any miſerie, why ſhouldeſt thou bee vnwilling to die? Nay now a chip for death, nay now moſt welcome death. And ſo beloued let it be to eueryevery one of vsus. If wee belong vntounto Chriſt, there is no cauſe why wee ſhould feare death, and great cauſe there is why wee ſhould embrace death. Let vsus therefore neuer feare death, nor be vnwilling to die, but whenſoeuer the Lord his will is, let vsus be willing to be looſed, and to be with Chriſt, which is beſt of all.