Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 19
LECTƲRE XIX.
PHILIP. 1. Verſe 23.
Deſiring to be looſed, and to be with Chriſt, which is beſt of all.
NOw to proceed: Againſt this which hath beene ſaid, it may be obiected, that as no man is to put aſunder the things which God hath coupled together, as the ſoule and the body; ſo no man is to deſire that the things which God hath coupled bee ſundred, and therefore no Chriſtian is to deſire to die. Whereunto I anſwer, that it is true, that no Chriſtian is to deſire ſimply to die, nor to die to this end only, that he may be rid of the miſeries of this life, nor to die otherwiſe than when the Lord his will is: but yet he may deſire to die, and to be with Chriſt, to die to this end that hee may bee with Chriſt, to die when the Lord his will is, and when his death may be for his glory.1 Reg. 19.4 So it is to be vnderſtood of Elias, that he deſired to die, when he praied and ſaid, It is enough, O Lord, take my ſoule, for I am no better than my fathers. And ſo wee ſay, that a Chriſtian may deſire to die when the Lord his will is, not for that death in it ſelfe is to be deſired, but becauſe he deſireth to be with Chriſt. So that the thing which a Chriſtian deſireth ſimply and in it ſelfe, is to bee with Chriſt; neither doth he otherwiſe deſire to be looſed, but that he may be with Chriſt: and ſo wee ſay he may deſire to be looſed when the Lord his will is. And thus much for this, which is the chiefe point in theſe words: whence ye ſee, that a Chriſtian in reſpect of himſelfe may deſire rather to die than to liue.
Other things there are which may not vnfruitfully bee noted in theſe words, which I will only briefly touch, becauſe they are things not principally intended. The Apoſtle deſireth to be looſed, and to be with Chriſt: to bee looſed, why? that he might be with Chriſt. Whence I obſerue, that the death of Gods Saints is nothing elſe but a departure of the ſoule out of the body vntounto heauen, where Chriſt ſitteth at the right hand of the Throne of God. Hee which at the firſt coupled ſoule and body together, in death parteth them aſunder, and taketh the ſoule vntounto himſelfe, to bee where he is, till in the reſurrection hee couple them againe …ogether, neuer after to be parted aſunder. Whereof all the godly in Chriſt Ieſus at all times hauehave beene ſo thorowly perſwaded, that alwayes in death they hauehave done and doe (after the example of Chriſt Ieſus) commend their ſoules …nto the hands of him that gaue them, ſaying as he did, Fa…her into thine hands I commend my ſpirit. Luk. 23.46.So wee reade that that holy Martyr Steuen, when hee was ſtoned, called on God, and ſaid, Lord Ieſus receiue my ſpirit. Act. 7.59.And in death it is the very ordinary praier of all Gods Saints. Wherein they plainly ſhew their thorow-perſwaſion, that in death their ſoules are receiued by the Father of ſpirits into the heauenly habitations, there to be ioyned vntounto Chriſt Ieſus. Contra…riwiſe, the death of the wicked and vngodly of the earth is nothing elſe but a departure of the ſoule out of the body vntounto hell, there to be with the Deuill and his Angels. Examples of both we hauehave in the begger and the rich man;Luk. 16.22 whoſe deaths, vntounto the one was the departure of his ſoule out of his body into heauen, but vntounto the other the departure of his ſoule out of his body into hell. Or if the perſons of theſe proue not ſtrongly enough, take for example the death of the two theeues which were hanged with our bleſſed Sauiour on the Croſſe, vntounto the one of which Ieſus ſaid, that that day hee ſhould be with him in Paradiſe,Luk. 23.43. but vntounto the other that railed on him, his death doubtleſſe was a downfall into hell.
Is then the diſſolution of Gods Saints a paſſage of the ſoule out of the body vntounto heauen, there to be with Chriſt? Farre be it then from vsus, to thinke that the condition of the children of men, and the condition of beaſts, is euen as one condition vntounto them; that when man dieth, hee returneth wholly vntounto the duſt, and hath no more fruit of all the trauels that hee hath taken vnderunder the Sunne. Thus indeede ſenſuall man following onelyonly the iudgement of his weake ſenſe, and of his owne blinde reaſon, thinketh, and ſaith, As the one dieth, ſo dieth the other; man and beaſt hauehave all one breath, and in death there is no excellencie of man aboue the beaſt: all goe to one place, all to the earth, as all came from the earth. But the ſpirit of God hath otherwiſe taught vsus in his holy word: for doth not the Lord ſay, that he is the God of Abraham, Matt. 22.32.of Iſaac, and of Iacob? And doth he not ſay, that he is not the God of the dead, but of the liuing? Abraham, Iſaac, and Iacob, then are not dead, but liuing. Liuing? How? In their ſoules with God. Dead they are in reſpect of the ſeparation of their ſoules from their bodies. But foraſmuch as the earthly houſe of their Tabernacle being deſtroyed, they hauehave a building giuen of God, that is, an houſe not made with hands, but eternall in the heauens,2 Cor. 5.1. as the Apoſtle witneſſeth euen of all the Saints of God, therefore they are ſtill liuing in their ſoules with God in the heauenly habitations. Howſoeuer then the bodies of men be mortall, and in death goe downe vntounto the duſt, whence firſt they came; yet their ſoules are immortall, and in death returne vntounto the Father of ſpirits, whence they came. But what needs more to this purpoſe then that which here our Apoſtle ſaith? In death the ſonnes of men are looſed, that is, their ſoules are ſeparated from their bodies. Now if the ſoule were mortall as the body, what needed any looſing of the one from the other? Surely both ſhould fall together, and not the one bee looſed from the other if the condition of both were one. Euen this then, that the ſoules in death are looſed from the bodies of men ſheweth that the ſoules are immortall. Againe, in death the Saints of God are looſed that they may be with Chriſt: After death then they are with Chriſt, not in body, for that deſcendeth vntounto the graue there to reſt vntill the reſurrection. In ſoule then. In death then the ſoules of Gods Saints paſſe out of the body vntounto heauen there to be with Chriſt. And therefore farre be it from vsus to thinke that in death as of beaſt, ſo of man there is vtterly an end, and an entire returne vntounto the duſt.
And yet ſo we liue, a great many of vsus, as if we made no other reckning, for do we not a great many of vsus, paſſe our dwelling here without feare in chambering and wantonnes in gluttony and drunkeneſſe, in ſtriefe and enuying? Doe we not euen glut ourſelues with ſporting and pleaſure, and ſundry delights of the fleſh, and ſay let vsus be merry, and take our fils of pleaſure while we are here? for when we are gone then all the world is gone with vsus. Surely, if a man may coniecture by our diſſoluteneſſe of life, a great many of vsus either thinke that in death there is vtterly an end of vsus, or too little thinke what remaineth after death. Beloued, wee are bought with a price, let vsus therefore glorifie God both in our bodies, and in our ſpirits. We may not liue vntounto our ſelues, nor giuegive our members weapons of vnrighteouſnes vntounto ſinne, but we muſt liue vntounto him that died for vsus, and roſe againe; and giuegive our members ſeruants vntounto righteouſneſſe in holineſſe. Let vsus ſo liue that in our liues wee thinke of death, and let vsus know that if we die the death of the Saints, we ſhall die to liue for euer with Chriſt; but if otherwiſe; our part ſhall be in that lake that euer burneth.
Againe, this may ſerue for the confutation of that fooliſh dreame of purgatorie. The ſoules of Gods Saints they are looſed in death from the body, and being looſed are with Chriſt: The ſoules of the wicked they likewiſe in death are looſed from the body, and being looſed do, as it is ſaid of Iudas, Act. 5.25.go to their owne place, euen the place of the damned Where then is Purgatorie? They that trouble the Church with this fancie, tell vsus that of them that die, ſome are perfect and iuſt men, and they go ſtreight vntounto heauen, others are deſperately wicked, and they goe ſtreight downe into hell; and others are neither perfitly good, nor thoroughly badde, and for theſe are Purgatorie. But I demaund them touching this third ſort of men, hauehave they faith, or no? They grant they hauehave, but a weake faith not a perfit faith. If they hauehave faith, if it be a true and liuely faith though it bee but a weake faith, by it they are ſaued, and in death receiued vntounto glory.Ioh. 3.15. He that belieueth (ſaith our Sauiour Chriſt) hath eternall life. He that belieueth: what? hee that hath ſuch a meaſure of faith, he that hath ſuch a degree of perfection of faith? No, but he that belieueth truely though weakly, and imperfectly, he hath eternall life, euen liuing in the body, he hath eternall life in hope, and when he remoueth out of the body ſhall hauehave it in poſſeſſion; hath it now in the beginning, and then ſhall hauehave it in a greater fruition. Againe, I demand touching this third ſort of men, where doth the Apoſtle euer exempt himſelfe from the number of imperfit men?Phil. 3.12. where doth he euer count himſelfe perfit? Nay in this Epiſtle he plainely denieth it, and both there, and often elſewhere ſignifieth his endeauouring and contending after perfection. And yet being looſed he ſpeaketh not of going into Purgatorie, but of being with Chriſt. Thus then wee teach, that al that dy, die either in the faith of Chriſt, & ſo be with Chriſt; or elſe die not in the faith of Chriſt, and ſo they go to their place with Iudas. As for any, third place it is a deuiſed dreame, and clearely confuted by the Scriptures. The ſumme of all is, the ſoules of Gods Saints being looſed from the body are with Chriſt, therefore we are neither to thinke that when man dieth he wholy returneth to the duſt, nor yet that he goeth vntounto Purgatorie.
Another thing yet farther here I note, which is that the Apoſtle deſired to be with Chriſt. Where I obſerue, that till man bee looſed from the earthly houſe of this Tabernacle, and be in heauen, hee is not with Chriſt. To which purpoſe alſo is that of our Apoſtle, where he ſaith,2 Cor. 5.6. that whiles we are at home in the body, we are abſent from the Lord: While we liue then here in the body, we are abſent from the Lord. Firſt then we muſt remoue out of the body before wee can be with the Lord: with the Lord I ſay in corporal preſence. For otherwiſe, touching his ſpirituall preſence, wee know that he hath ſaid vntounto vsus, I am with you alwaies vntill the end of the word. But touching his corporall preſence he hath ſaid,Math. 28.20 Ioh. 12.8. the poore alwaies yee hauehave with you, but mee yee ſhall not hauehave alwaies.
This then ſerueth for the confutation of the corporall preſence of Chriſt in the Sacrament of the Lord his ſupper. A certaine truth it is, that Chriſt is truely and really preſent in the Sacrament of the Lord his ſupper, and that ſo many as come vntounto that holy ſupper hauing on their wedding garment, and hauing duely examined themſelues touching their faith towards God, their repentance for their ſins, and their louelove of God, and of their brethren, doe there truely and really eate the body, and drinke the bloud of Chriſt Ieſus. For there ſpiritually we eate the body, and drink the bloud of Chriſt Ieſus; there ſpiritually Chriſt is giuen vntounto vsus, and taken of vsus to be one with vsus, and we with him, ſpiritually I ſay, and therefore truely and really. And therfore when we come vntounto that holy Table, to be made partakers of thoſe great and high myſteries of Chriſt his bleſſed death and paſſion, we muſt know that the ground is holy whereon we ſtand, we muſt know that wee are preſent before the Lord, ſo that accordingly we muſt prepare our ſelues to the reuerend receiuing of thoſe holy myſteries, which in this place at this time I adde, becauſe it is likely that many here preſent purpoſe to morrow to communicate at that holy table. But for Chriſt his corporall preſence in that ſupper we vtterly denie it. And for this time let this one place bee enough to proue it. For why ſhould the Apoſtle deſire to be looſed, and to be with Chriſt if before he were looſed he were with Chriſt? If he deſired to be with him by faith, and by the ſpirit, ſo hee was with him before hee was looſed It was otherwiſe then that he deſired to be with Chriſt, euen to enioy his corporall preſence. If then that he might enioy his corporall preſence, firſt he muſt be looſed, then it is cleare that while we liue here in the body Chriſt is not corporally preſent with vsus, he is not therfore corporally preſent in the ſacrament. I hauehave ſtaied longer vponupon theſe points then I purpoſed. Let vsus now proceede vntounto that which followeth.
Neuertheleſſe] Hetherto we hauehave ſpoken of the Apoſtles deſire in reſpect of himſelfe, which was to be looſed and to be with Chriſt, which was the beſt of all for him. Now followeth his deſire in reſpect of them, which was to abide in the body, which was more needfull for them; that by the worke of his miniſtery they might be farther builded vp in he faith and truth of Chriſt Ieſus. Neuertheleſſe ſaith hee, though it bee beſt of all for mee in reſpect of my ſelfe to be looſed, and to be with Chriſt, yet it is more needefull for you that I abide in the body, and liue longer, and therefore in reſpect of you I deſire to liue longer. And thus I am in a ſtrait on both ſides, whether to chuſe that which is beſt for me, or that which is more needfull for you, in my deſires greatly affecting both.
1. Then, in that the Apoſtle deſired to liue longer in the body for their ſakes, although for himſelfe it had been farre the beſt to hauehave beene looſed: hence I obſerue that our deſires are not only to looke vntounto that which is beſt for our ſelues, but vntounto that which is moſt for Gods glorie, and our brethrens good. Had it not beene the beſt for Abraham that Iſaac his ſonne ſhould hauehave liued,Gen. 22.10 in whom it was promiſed that all the nations of the earth ſhould be bleſſed? No doubt he deſired it euen from his ſoule. But when the Lord required him to be offered for a burnt offering, Abraham obeied, and ſtretched out his hand to hauehave killed his ſonne. He lookt not ſo much vntounto his owne deſires in reſpect of himſelfe, as vntounto the glorie of the Lord, and therefore addreſſed himſelfe vntounto his commaundement. So no doubt it was farre the beſt for Moſes to hauehave his name ſtill to remaine in the booke of life. Yet ſeeing the Lord his fierce wrath hotely kindled againſt his people, hee lookt not ſo much what was beſt for himſelfe, as what was good for his brethren the children of Iſrael;Ex. 32.32. and therefore praied the Lord either to pardon the people that had ſinned, or to raze him out of the booke that he had written. So tendred hee his brethrens good and Gods glory, that he preferred that before himſelfe and his owne good. So our Apoſtle in his brethrens caſe which were his kinſmen according to the fleſh, wiſhed himſelfe to be ſeparated from Chriſt for their ſakes. Hee ſaw and knew what was beſt for himſelfe, euen that he ſhould abide in the vine whereinto he was ingrafted. Yet as a man forgetting, or not regarding that which was beſt for himſelf, he lookt ſo much vntounto the good of his brethren that hee brake out and ſaid,Rom. 9.3. I would wiſh my ſelfe ſeparated from Chriſt for my brethren, that are my kinſmen according to the fleſh. And ſo ſhould it be euen with all of vsus, wee ſhould not alwaies looke what is beſt for our ſelues, but alſo what is moſt meete and needfull for Gods glory. And though, as we heard before, it were farre better for vsus to bee looſed, and to be with Chriſt in reſpect of our ſelues then liue in the body, yet are we alſo to looke what is more needfull for Gods glorie, and if to liue in the body bee more requiſite and needefull for Gods glorie then are wee to deſire to be in the body.
Good for the Church, and good for the common-wealth it would bee if men could thus frame their deſires, not alwaies to runne vponupon that which is beſt for themſelues, but that which is moſt for Gods glory, and for the good of our brethren. For why is it that in Church, and in Common-weale things are ſo farre amiſſe as they are. Wee complaine much, and ô things were neuer ſo badde, neuer ſo much amiſſe in Church, or in Common-weale. And where is the cauſe? Euen within our ſelues. Few ſuch parents as was Abraham; few ſuch magiſtrates as was Moſes; few ſuch miniſters as was Paul that ſo bridle their deſires, that they preferre Gods glory and the publike good before their owne good. The miniſter now can ſee and ſay, this were more needfull for the Church, but this is better for me, more eaſe for me, more commodious for me, more pleaſant vntounto me, and blame me not if I moſt reſpect that which is beſt for my ſelfe; indeed the worſt for himſelfe, but the beſt in his corrupt account. The magiſtrate likewiſe now can ſay this and this indeed were beſt of all for the common good, neuertheleſſe, this is better for mee, and neere is my coate, but neerer is my ſhirt, and I count him a very foole that is not chiefely wiſe for himſelfe. Parents likewiſe now can ſay, to beſtow ſome of my goods and ſubſtance thus and thus were moſt indeed for Gods glory, and for the good of many of Gods children: neuertheleſſe is more needfull for my children, and no man may blame mee if they be the deareſt vntounto mee, if what I hauehave I keepe for them. And thus our deſires are carried cleane otherwiſe then were our Apoſtles. He much deſired his owne priuate good, but more the glorie of God, and the good of others. We much deſire the glory of God, and the good of others, ſhall I ſay ſo? I wiſh it might be truely ſaid of many mo that it is: but be it ſo, we much deſire the glorie of God, and the good of others, but more our owne priuate good, more that which we count beſt for vsus. If then we will hauehave ſuch things as are amiſſe in Church and Common-weale amended, Miniſter, and Magiſtrate, and all of vsus muſt reforme our deſires. Howſoeuer this or that were beſt for the Miniſter in reſpect of himſelfe, yet muſt hee looke vntounto that which is more needful for Gods glorie and the good of his Church, and ſet his deſires vponupon that. Howſoeuer this or that were beſt for the Magiſtrate in reſpect of himſelfe, yet muſt hee looke vntounto that which is more needfull for Gods glorie, and the good of the Common-weale, and ſet his deſires vponupon that. Howſoeuer this or that might be beſt of all for vsus in reſpect of our ſelues; yet, if another thing be more needefull for Gods glorie, and the good of others, we muſt looke vntounto that, and ſet our deſires on that.Phil. 2.4. Looke not eueryevery man (ſaith our Apoſtle) on his owne things, but eueryevery man alſo on the things of other men. Let vsus, beloued, both Miniſter and Magiſtrate, and all of vsus thus doe; and whatſoeuer is moſt for Gods glorie, and for the good of his Church, let vsus moſt ſet our deſires on that.