to the eternity of the Saints felicity with Christ and the eternity of your own misery in Hell torments Therefore Christ in the parable bringeth in Abraham thus speaking to the rich man in Hell Luke 16.25 Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented The Prophet David also praying for deliverance from his enemies describeth them by their temporal blessings Psal 17.13 14. Deliver my soul from the wicked which is thy sword from men which are thy hand O Lord from the men of the world which have their portion in this life Let not therefore the people of God envy the prosperity of the wicked for they have but the crumbs and broken meat that your heavenly Father giveth to strangers and enemies yea to Doggs for so the Scripture calleth the wicked Rev. 22.15 Without are Doggs and Sorcerers and Whore-mongers and Murderers and Idolaters and whatever loveth and maketh a lye And let the fear of death bridle and restrain the rage and riot of all prophane persons considering how soon your present joyes shall be at an end and your endless sorrowes commence when God shall lay your honour in the dust and require your souls from you Why tremble ye not at the sight of an inclosed corpse and the open grave before your eyes Ye also shall surely dye O ye covetous worldlings wretched drunkards prophane swearers unclean adulterers ye proud and gaudy vanities put your heads into the dust and stretch forth your hands and feel those cold and dry skulls and bones and lay it to heart before ye lye down in sorrow And for the awakening of your sleepy consciences who look and see no further then to what is obvious to your senses like a brutish people and a generation of sottish and foolish men give me leave to deal faithfully with you according to my present design in shewing you what is on t'other side the Grave and the deplorable estate of every carnal heart in death as soon as the soul hath taken its leave of its sinful body and house of clay First Every wicked and ungodly soul is miserable in death in that it is deprived of the happiness of heaven and the glory thereof in the presence of Christ for as it is the Saints priviledge in death to depart unto Christ so on the contrary it is part of every sinners punishment to depart from him Matth. 7.23 Depart from me ye that work iniquity How will your hopes perish and your hearts break when ye shall find heaven gate shut upon you and Christ himself deny your knocking 's and intreaties with I know you not Matth. 25.12 Be not deceived any longer but know that neither fornicators nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God 1 Cor. 6.9 10. And such are some of you Friends what think ye of perishing and being banished from the presence of the Lord and the glory of his power when ye shall weep and gnash your teeth because ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and your selves shut out Luke 13.28 Ye shall see indeed the righteous whom ye have despised and persecuted and reproached solacing themselves in their full plenty and rejoycing in their everlasting inheritance all the treasures of heaven being opened unto them but ye shall not be able to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great gulf of separation that is and shall be fixed between them and you so as to approach their presence or to partake of their joyes Augustine moveth a question why the rich man could see Lazarus in Abrahams bosome and Lazarus could not see the rich man in hell and he giveth this answer to it because he that is in the darke may see him that is in the light but he that is in the light cannot see him that is in the dark Heaven is a place of light through the presence of the glory of God and of Christ the Son of righteousness wherein all the righteous shall shine as the Sun and therefore called the inheritance of the Saints in light Acts 26.18 But the state of the wicked shall be darkness and blackness of darkness a total deprivation of the light of the countenance of God and the comfortable presence thereof from which they shall be driven into the remotest distance of place and condition and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer darkness Mat. 25.30 Cast the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth And though this be the greatest loss imaginable yet it is the least of your woe in regard of the torments ye shall suffer in the Lake that burneth with fire and brimstone And so I proceed from the punishment of loss to the punishment of sense and torment Secondly Every wicked man shall be miserable in his death in respect of the state of his soul which death shall bring it unto without Christ And the state of a damned soul after death and the manner of a sinful soul entring into condemnation and torment after dissolution may somewhat be discerned by these following steps and degrees In opening whereof I shall wholly wave the question about the place of hell and torment as a nicety rather then a necessary Subject for serious Auditors First Every wicked and unbeleiving person dieth in the guilt of all his sins unpardoned Remission of sins is a priviledge peculiar to beleivers through faith in Christ Jesus faith being the condition of the promise and the application of the death and righteousness of Christ for justification Rom. 3.25 26. Whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousness for the remission of sins that are past through the forbearance of God that he might be just and the justifier of him that believeth in Jesus But he that believeth not is condemned already because he hath not beleived in the Name of the only begotten Son of God John 3.18 So that unbelief leaveth the soul under the guilt of sin and sealeth up the final condemnation thereof Whereupon Christ telleth the unbelieving Jews that they should die in their sins John 8.21 24. Then said Jesus again unto them I go my way and ye shall seek me and shall dye in your sins whither I go ye cannot come I said therefore unto you that ye shall dye in your sins for if ye beleive not that I am he ye shall dye in your sins A wicked man carryeth all his sins to the grave with him which for number are as the hairs of his head and for nature damnable and defiling he dieth clothed and clogged with sin and the guilt of all his sins that ever he committed in thought word or deed cleave to his
the drop is swallowed up in the ocean and the small dust in the huge mountaine so shall the short moment of this present life be forgotten when the bright morning of eternal joy shall break upon your souls and the righteous shall shine as the Sun in the Kingdom of the Father This is that life and immortality which is brought to light through the Gospel 2 Tim. 1.10 Wherfore gird up the loynes of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ unto whom ye are hastening waiting for the day of your departing hence that ye may be with Christ which is far better Thirdly How doth the death of the Saints bring them immediatly to Christ a their departure in what manner doth the soul depart The Apostle joyneth his departing and being with Christ together by a small copulative particle as if the soul were as soon with Christ after dissolution as we can speak so short a word even in the next moment which is the third general head to be handled In the explaining whereof I shall take it for granted that the soul is immortal and dyeth not with the body but immediately appeareth before God according to the apprehension of St. Paul in my text who therefore desired to depart that he might be with Christ For were not the soul immortal and that in Pauls perfect judgement it had been far better for him to have lived then dyed for to him to live was Christ but in case he had dyed he could not have been with Christ according to his desire had not his soul survived his body Therefore subscribing to the judgement of so great an Apostle I shall wave the needless controversie and proceed to the explication of this last question in hand the truth and manner whereof will appear in these following demonstrations I. Demonst First the Souls of the Saints are spiritually and inseparably united unto Christ He that is joyned to the Lord is one spirit 1 Cor. 6.17 The spirit of Christ dwelleth in beleivers and though the body be dead or mortall because of sin yet the spirit is life because of righteousness Rom. 8.10 11. The spirit of Christ in the soul is a principle of eternal life by conjunction of the soul with Christ whereby we are quickned together with him through which both our spiritual and eternal life is secured the union of the soul with Christ being inviolable Therefore our life is said to be hid with Christ in God Col. 3.3 * Cum Christ in Deo est exira periculum esse Calv. and is out of all danger of ever being separated for who or what shall separate us from the love of God in Christ Jesus Rom. 8. latter end I am perswaded saith Paul neither life nor death c. As the hypostatical union of the Godhead and humanity of Christ could not be separated by his death so neither the mystical and spiritual union between Christ and the soul by the death of the Saints For he is the head of his body the Church whereof every true believer is a living member unto whom they are so really spiritually and immediately united that no state condition or power whatsoever can sever or dis-joyn them And though every unfruitful branch may and shall be taken away and cut off from Christ the true vine by final Apostasie Ecclesiastical censure or the judicial sentence that shall pass upon every hypocrite when God shall require and take away his soul every true and living branch shall abide in him for ever through the skill and care of the Father the great husbandman And if we consider the relation which Christ standeth in to all the Saints of a husband to his spouse contracted together by an everlasting covenant betrothed in loving kindness and faithfulness and joyned together by the eternal spirit of grace through which they enjoy the sweet embraces and mutual expressions of their conjugal union and affections how can it be imagined that the Spouse of Christ or any particular Christians should by their dissolution be deprived of so near a relation and firm union for the soul being a spirit and uncapable of suffering the least alteration in its essence by the death of the body from which it is only separated as the life thereof it must of necessity retaine and still possess its spiritual beauty and all supernatural and heavenly priviledges in and with Christ whereof it is far more capable and that more fully and perfectly to receive being separate then in the present body II. Demonstr Secondly the souls of believers are by a natural force and necessity detained from their desired presence with Christ while they are present in the body and thus the death of the Saints bringeth them to Christ by releasing their souls from the tyes and bonds of an absented estate Therefore are we alwayes confident saith the Apostle knowing that whilst we are at home in the body we are absent from the Lord we are confident I say and willing rather to be absent from the body and present with the Lord 2 Cor. 5.6 8. The body is the Saints natural home wherein by a natural necessity they are kept absent from Christ and yet a forced absence in regard of their desires to be with him and to change their bodily home for an eternal house The Philosophers called the body animae carcerem pistrinum the prison and gaol of the soul if so how welcome should death be to the righteous that setteth this prisoner free and enlargeth the souls confinement But how the soul being set at liberty and delivered from the natural bond and relation to the body is immediately present with Christ I shall explain with what clearness and brevity I can for the making good of this second Demonstration First the soul and body in the Godly as in all other men are joyned together by the God of nature in the creation of them as essential parts of one person the humane nature consisting of body and soul which God himself breathed into the humane and organical body and whereby man became a living soul Gen. 2.7 It is also a received maxime in natural science that in the propagation of the humane nature the soul of man is immediately created and that not out of the body but in the body into which it is infused in the very creation of it and so one man is said to beget another not that he doth generate the soul but the body and the union of both God concurring as the first and universal cause with the secondary and particular causes in their natural acts and motions Which union of the soul and body being natural as of two essential parts of the whole though the soul being a spirit hath a subsistence being separate from the body by dissolution yet it is but a separate part and remaineth as a part during the time and
continuance of its separation having a natural inclination to be re-united to its own body without which it cannot be perfectly happy though in heaven it self in all degrees for notwithstanding the fulness of the glory of God in heaven whereof it is partaker in the presence of Christ yet being but a part it wants the natural perfection of its relation and receiveth its happiness and glory but according to the measure of a part waiting for the redemption of its body Whence we may conclude that the natural state and condition of the sould of every man is to be in the body and there it is in its proper habitation as the Apostle saith we are at home in the body 2 Cor. 5.6 So that how strange soever the desire of a gracious soul may be to be with Christ and to be absent from the body by departing hence yet it is naturally and necessarily detained till the death of the body leave it free as in a be-widdowed estate to remove to Christ its wellbeloved and to the Father of spirits for a time to visit those mansions wherein it shall abide for ever in the fulness of glory with the assumed body made more suitable and spiritual for it at the resurrection It appeareth also from hence that it is no less then wilful murther and consequently a breach of a great command voluntarily to endeavour or hasten the dissolution of these two united parts of body and soul nature and grace commanding and commending the use of all lawful meanes and that by physick as well as food and other natural helpes to preserve this present life until God in the course of providence shall make a separation Secondly Believers while they are in the body are absent from the Lord Christ both in respect of local distance and also of the nature and manner of their communion with him For Christ is in heaven and they upon earth and their communion with him now though it be spiritual and joyful yet it is weak and darke in comparison of an immediate presence For we walk by faith not by sight 2 Cor. 5.7 Which faith being the substance of things hoped for and the evidence of things not seen begetteth in the heart a fervent love and an unspeakable joy in an absent and unseen Saviour 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Nevertheless the communion the Saints have with Christ through faith and hope in him is but weak and dark here in comparison of what shall be in heaven when they shall be with him and these graces appropriato this present life and state shall cease through immediate vision and fruition whereby their love shall be perfect in the presence of its object For faith apprehendeth Christ by spiritual knowledge which is the sight in the eye of faith and the highest degree of knowledge the soul is capable of here in heavenly things is but obscure to what it shall be hereafter What we see through many mediums is but darkely seen and though mediums may be helpful to natural sight in case of weakness of the organ or distance of the object yet such a sight falls short of a strong and clear inspection of something near at hand and at a due distance Thus it is in regard of the souls apprehension and knowledge of spiritual things which being at a great distance and far remote in their nature and perfection we look at them as through a glass and that darkely 1 Cor. 13.12 For we know in part and we prophesie in part and now see through a glass darkely but then face to face We see the things of God and of heaven through the glass of the Word and Sacraments and the glass of the workes of Providence in which glasses we may be said to see these things also as by reflexion of their image according to that other expression of Paul 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same Image this also is darke in respect of the sight of the maked face or substantial glory of Christ in a direct line and without reflexion for though it be with open face the vail of natural ignorance and blindness being taken away yet it is not face to face in the appearance of Christ nakedly and immediately unto us But what this darkness of knowledge is in this life I shall in a few words more explain The mysteries of heaven and of God and Christ are revealed unto us in the Scriptures according to our capacity of understanding them and the Lord condescending to the nature of man speaketh unto us after the manner of man Now the nature and kind of knowledge which is proper unto us is not intuitive but discursive the rational soul using the organs and senses of the body for the attaining of its knowledge and understanding So that we know all things in a sensible manner according to the first species and impressions made in the understanding which it receiveth from the senses and from thence the understanding by discourse and reason formeth the notions of spiritual and insensible beings And hence it is that in most things that incurre not immediately into the senses our knowledge is so darke and dubious that in natural science we agree not but dispute principles themselves In like manner God revealeth spiritual and invisible things and the great mysteries of the Gospel unto us wherein he speaketh our language and presenteth heavenly things unto us in earthly formes as when he revealeth and describeth himself it is as having the members of our bodies and the passions of our minds which we art to understand figuratively and not literally least we become guilty of blasphemous thoughts and carnal apprehensions of God And thus when our Saviour instructed Nicodemus in the mystery of grace and conversion to God he telleth him he must be born again John 3.5 Nicodemus understood him at first literally and rather wondred then believed wherefore Christ reproveth him verse 13. If I have told you earthly things and ye beleive not how shall ye believe if I tell you of heavenly things Not that regeneration is an earthly thing though it must be a state upon earth and wrought while we are here but Christs meaning is if I have spoken to you of these heavenly and spiritual things in an earthly manner and sensitive way by parables and similitudes and yet ye understand me not so as to beleive how shall ye beleive if I speak in a spiritual and heavenly Dialect and Language Now if we understand heavenly things only as they are revealed for they are therefore so revealed that we might understand them what dark and low what short and weak apprehensions have we of them Therefore a gracious soul desireth to be absent rather from the body and present with Christ that it might
soul It is dreadful to consider what a mass and mountainous bigness the sins of a poor carnal wretch arise unto if we lay them together his original sin actual sins sins of omission and commission his secret sins and open and scandalous sins his whole life hath been a trade of sin and whatsoever proceedeth from him is sin the ploughing of the wicked is sin and his prayer is turned into sin And to his own sins personally committed we may add his other mens sins either occasioned countenanced or allowed Now multiply these by their particulars and individuals and measure all by their sinful circumstances and then judge of the guilt of every sinful ma that dieth in unbelief and without pardoning grace through the bloud of Christ Secondly The conscience of every wicked man is awakened immediately after death and dissolution to a continual sense of the guilt of all his sins Natural conscience in carnal men is for the most part peaceable silent in this present life delight custome in sin hardning the heart and searing the conscience which they labour to keep asleep by diverting the thoughts to worldly objects or to satisfie by a formal profession attended with some outward performances But as soon as ever the soul of an unregenerate person is separate from the body this lyon awaketh sleepeth no more the faculties of the soul being alwayes in act and exercise in a separate state whereby his sins shall be alwayes before him and set in order before his eyes upon which his conscience shall reflect continually without diversion or intermission Then the sins you have laboured to forget and cast out of mind shall be brought to remembrance and ye shall ever behold them for which conscience shall charge and accuse you and in the fresh remembrance of them you shall lye down self-condemned for ever This is the worm that never dieth Mark 9 48. But shall gnaw your hearts to eternity Thirdly Hereupon the soul of a wicked man shall tremble at the sight and presence of God That the soul of every man and consequently of the wicked shall see and approach the powerful and immediate presence of God in his Divine nature and essence upon their dissolution is apparent in that the spirit of man is said to go upward Eccles 3.21 And to return to God who gave it Chap. 12.7 As also by the particular judgement immediately consequent upon death whereby God appearing to conscience decideth and determineth the eternal state and condition of every soul preparative to the last and glorious appearing of Christ at the great and terrible day who shall then judge the whole world and the soul and body together For it is appointed unto men once to ye and after this the judgement Heb. 9.27 Which may include this particular judgement after death whereof we are speaking as well as the last and general judgement yet some restrain it to the particular only But in what manner the soul of a wicked man shall see God take in a few words Death being the unclothing and putting off off the earthly house of the body the soul remaineth naked in respect of that clothing which nakedness of the separate souls of the Saints is covered and clothed upon with the glory of their house in heaven 2 Cor. 5.3 In which state of nakedness wherein the souls of the wicked abide the soul must needs be quickly and powerfully apprehensive of God and of any impression and influence of God upon it as the body being naked of its clothing is tenderly sensible of heat or cold and any thing that approacheth unto it For the foul being separate from the body receiveth its object no more through the senses of the body but in an immediate way of discovery of them We know also that the Lord doth sometimes immediately wound the spirit of man while it is in the body by letting fall the drops of wrath upon it and thereby tormenteth it which David calleth the rebukes of God Ps 39.11 When thou with rebukes dost correct a man for iniquity thou makest his beauty to consume away like a moth Moreover if the soul being a spirit and separate from the body can converse with spirits as the Saints with Angels and the damned with Devils much more with God the Father of spirits who can discover himself unto them as he pleaseth But take heed of mistaking here for though a gracious and and sanctified soul reconciled unto God hath to do with him as a father in the apprehension of his love through which it hath comfort and joy in communion with him yet it is not so with the sinful soul of that than that dieth in his sins which apprehendeth God only as he appeareth to it in wrath and displeasure for without holiness no man shall see the Lord that is with peace and comfort Heb. 12.14 Now consider ye that forget God can ye see and behold the wrath of his countenance doe ye not tremble in your very thoughts of him Surely the presence of an angry God will make every guilty soul to fear and tremble at his feet when they shall be brought before him by his Serjeant Death The apprehension of guilt and of God together made Adam and Eve to run behind the Trees for fear when they heard the voice of God in the garden Gen. 3.8 Moses though a Favourite yet when he saw the appearance of God in the thundrings and lightnings and earthquakes the smoke and fire heard the sound of the trumpet upon Mount Sinai he said I exceedingly fear â—nd quake Heb. 12.21 When Elijah apprehended God was in the still small voice he wrapped his face in his mantle â—nd went out and stood in the entring of the â—ave 1 Kings 19.13 When Job came to see God with his eyes he abhorred himself in dust and ashes Job 42.6 The judgements of God made holy Davids flesh to tremble Psal 119.120 My flesh trembleth for fear of thee I am afraid of thy judgements The glorious vision which Isaiah saw how did it work upon that holy Prophet Isaiah 6.5 When he saw the Lord sitting upon a throne and cryed woe is me for I am undone because I am a man of unclean lips I dwell in the midst of a people of unclean lips for mine eyes have seen the King â—he Lord of Hosts And if these Saints so eminent for grace and holiness have trembled at the presence of God manifested unto them in love and mercy how shall the unner and ungodly stand in his sight Doest thou beleive there is a God If not thou shalt see and beleive but remember that the Devils beleive and tremble Fourthly The soul of a wicked man thus trembling before God the holiness of God breaketh forth in wrath upon the soul to punish torment it For the soul appearing before God in the guilt of all its sins which are the greatest contrariety opposition against the holy nature of God who
THE SOULS ASCENSION IN THE STATE OF SEPARATION Summarily delivered in a Sermon preached at Shenly in the County of Hertford the 21. of November 1660. at the Funeral Solemnities of Mrs Mary Jessop late wife of William Jessop Esq and since enlarged and publish'd for common benefit By ISAAC LOEFFS M.A. Eccles 3.21 Who knoweth the Spirit of Man that goeth upward and the spirit of the beast that goeth downward to the Earth London Printed for N. Ranew and J. Robinson at the Angel in Jewen-street 1670 TO My ever honoured Uncle WILLIAM JESSOP ESQUIRE SIR MY natural modesty and backwardness to appear in publick together with the difficulty of obtaining the Press have detained this short Treatise so long from you that you may well judge it unseasonable now to be presented unto you Yet considering the duty of that relation wherein I stand unto you through your late dear Yoak-Fellow whose death was the occasion of this Discourse and the obligation that is upon me by so many favours and undeserved kindnesses received from you as also the benefit which possibly may accrue to others from so serious a Subject I have ventured it abroad into the world under the protection of your Name how weakly so-ever managed and liable to the censures of this scrupulous Age. However I may hope that as Funeral Sermons above others have an advantage upon Auditors by their sad occasion so this also may affect the impartial Reader by the weight of its Arguments And although it was first intended and promised you for a private present and an acknowledgment of that due respect and unfeigned love which I do and shall ever bear to your self and your Relations yet I presume it will not be the less accepted because others are now made equal sharers in it And my confidence herein is the more strengthned by the consideration of that publick spirit which you have manifested at all times by your willing and unwearied pains in the service of your Generation wherein your integrity and faithfulness have so eminently appeared that your name is known and honoured throughout the Nation But this above all is your Crown that in all your publick employments you have not sought your self and the advancement of your Family so much as the honour of God the interest of his people and the enlargement of the Gospel by your high esteem of and the encouragement you have given unto the Faithful Ministers of it among whom I have been an unworthy Labourer And blessed be the Lord who hath made his Grace to abound towards you by his assisting and supporting presence in all your paines and travels whereby you have been enabled so chearfully to undergo the burden of your hard services who hath also blessed your careful and conscientious endeavours for the promoting of Godliness in your Family and among your near Relations One fruit whereof I cannot but mention for your unspeakable comfort concerning your dear Relation taken from you being present at her dissolution who about to close her eyes from her mourning Children and Friends and all the visible things of this life did sensibly joyfully and openly acknowledge and declare her assured and known interest in Christ unto whom she immediately departed Now the Lord supply all your wants and be your reward and the blessing of your off-Spring And if this poor present may add any thing of spiritual benefit and advantage to your own soul the souls of your relations or any others it will be the rejoycing of From my study at Shenly in the County of Hertford Oct. 20. 1669. Your unworthy Kinsman and Servant in the Gospel ISAAC LOEFFS THe Reader is desired to correct these following mistakes which escaped the Press by reason of the Authors absence PAge 2. Line 27. for walk read reach P. 5. l. 12. leave out not P. 9. l. 13. f. hand 1. head P. 10. l. 3. f. alwayes r. already P. 22. l. 8. f. live r. evil P. 26. l. 5. f. Luther 1. Augustine T. 43. l. 16. f. strange r. strong p. 120. l. 9. f. medicinal r. mystical P. 125. l. 2. f. Christ r. God P. 129. l. 2. blot out in Scriptures THE SOVLS ASCENSION In the State of SEPARATION PHILLIP 1.24 For I am in a straight betwixt two having a desire to depart and to be with Christ which is far better MAN being in honour abideth not or lodgeth not all night therein saith David Psal 49.12 But becomes like the Beasts that perish for that which befalleth the Sons of men befalleth Beasts as the one dieth so dieth the other so that a man hath no preheminence above a Beast saith Solomon Eccl. 3.19 Nevertheless though he dieth like the Beast yet his Spirit retaining the immortality of its essence returneth not to corruption with his body but is capable of a state after death and dissolution according as the infinite wisdom of his Creator doth dispose thereof in a way of justice or mercy * For the spirit returneth to God who gave it Chap. 12 7. And because most men are so irrational and foolish as either through ignorance of their own nature and being to deny the immortality of their souls or through delusion and presumption to conclude the certainty of their future felicity judging all things by sense and the present dispensations of external and common providence therefore it shall be my present design in handling this Text to give unto you a private prospect through the gate of death towards the mountaines and valleys of eternal happiness and misery by presenting unto you the secret and hidden way of the spirit and soul of man in its sudden flight and motion at the time and in the state of separation from the corporeal and fleshy part which falls from it towards its earthly center And forasmuch as the dissolution of nature doth not only divide the two essential parts of soul and body but also the common rode of this temporal life into two distinct paths towards the greatest different states of everlasting joy or sorrow I shall labour to walk both in this subject the first in the doctrinal part because it is the proper and plain scope of the Text and the other in the Application by way of consequence and deduction For which end and purpose it will be necessary for me first to bring you to the Text by the preceeding parts of the Chapter and the occasion of this Epistle to which it hath relation and then by the Text to the matter intended The occasion of Paul's writing this Epistle to the Church at Philippi was an honourable Present the Church had sent unto him being then a prisoner in Rome by the hands of Epaphroditus their pastor by way of charity to supply his present necessities By whom having understood the state and condition of that Church and being affected with so great an expression of their love unto him he returned this sweet Letter and Spiritual Epistle And in this first Chapter after
his usual benedictory salutation first he declareth his thankfulness unto God for their spiritual estate and continuance in the fellowship of the Gospel unto the 5th verse Secondly his confidence in God for the perfecting of the work of grace begun as he was perswaded through charity to judge in them all by their future and final perseverance unto the eighth verse Thirdly his prayer for their increase and abounding in fruitfulness unto the 11. verse Then from the 12. to the 18. verse he laboureth to satisfie them concerning the consequent events of his present sufferings that they were rather for the furtherance then hinderance of the Gospel which he proveth by two arguments First because the cause of his sufferings which was the preaching of Christ the Saviour of the world was hereby made known and divulged both in Nero's Pallace and in the neighbouring Cities Secondly because by his sufferings many of the brethren were made more bold to preach the Gospel and notwithstanding there were some that preached Christ out of envy and strife thinking thereby to add to his afflictions yet he was so far from being troubled at it that he rejoyced because Christ was the more preached In the 19. verse the Apostle discovereth the gracious and sweet frame and temper of his own heart under his sufferings in the firm confidence he had that all things should work together for his good and turn to his salvation as the return and fruit of their prayers and through the supply of the spirit of God unto him that he might hold out under his tryals according to his earnest expectation and hope that through his stedfastness and boldness both in life and death Christ might be magnified in his body whereof he giveth this reason verse 21. For to me to live is Christ and to dye is gain That is if I live I shall honour Christ by my life and if I dye I shall honour him by my death and that death shall be my gain according to his confidence before expressed that it should turn to his salvation But in case he should live he should have fruit of his labour or it were not worth the while to live for to live is Christ that is he should preach Christ which would be the gain of others as his death would be his own Now in these thoughts Paul is at a stand what to choose or desire whether to live or dye for being a Prisoner at Rome for Christ's sake and the Gospel he might expect as well to dye as to live and being as it were indifferent to either he debates the case and controversie in his own heart according to the words of my Text I am in a straight betwixt two c. In which words we have three distinct parts First Aequilibrium animi the even ballance of Pauls mind in respect of life and death For I am in a straight betwixt two Secondly Inclinatio affectionum the inclination of his affections and desire Having a desire to depart and to be with Christ Thirdly Status vel determinatio judicii The determination of the controversie and the discovery of his judgement upon mature deliberation in the last words of the Text Which is far better Before I lay down the intended Doctrine or Proposition from this Scripture I will briefly explain the terms of the Text to justifie the clearness of the doctrinal deduction from the Text. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am in a straight betwixt two I am straigthly held on both sides So Beza translateth it or I am pressed of two according to the vulgar Latine S. Paul presenteth unto himself life and death two different objects of his choice and election and both sub ratione boni appearing unto him to be really good for him but which of these to close withal and pitch upon he knoweth not Not that it was in his power to live or to die but if the Lord should give him his free liberty to chuse either he was at a stand in his present thoughts which way he had best incline himself as the case was now with him being an Apostle of Christ and now imprisoned for him whether it were absolutely better upon all accounts and all things considered for him to die by a violent hand or to be enlarged as a further instrument for the promoting and propating of the Gospel in the world As it was Davids case when he was to chuse one of those three judgements proposed unto him 2 Sam. 24.13 14. Shall seven years famine come in thy land or wilt thou flye three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in thy Land And David said unto Gad I am in a great straight let us fall now into the hand of the Lord for his mercies are great and not into the hand of man This was his straight in respect of evils and he chose well for he chose the least in all circumstances for the time the nature and the immediate inflictor of the evil or judgement But Pauls straight was in respect of good objects to be chosen and which of the two were the best was his present controversie whether to depart and be with Christ or to live and abide still in the dy to preach him both would be for the honour of Christ but the former would be his own gain the latter the gain of the Church and his own private interest was the less unto him because if he lived it was but the deferring of his heavenly reward and his affections sometimes were so strong that though it was impossible yet he could have wished a total deprivation thereof for the Jews sake Rom. 9.3 I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh Love desireth impossibilities By all this it appears how great the Apostle's straight was betwixt living and dying as a needle hanging between two loadstones of equal force and power †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a desire or greatly desiring that is in respect of his own happiness and his great love and delight in Christ for whom he was now in a suffering condition to depart that he might be with him The word in the original signifieth a vehement desire or an ardent and hot desire and it is observable that he doth not barely say he did desire but having a desire which Beza translateth to contend in desire * Plus est animo ferri contendere quam simpliciter cupere Beza in locum answerable to that expression of our Saviour Christ Luke 22.15 With desire have I desired to eat this Passeover with you before I suffer So that in these words we may consider Paul looking solely upon Christ and his immediate presence waving all former considerations whereby this fervent desire was limited and himself straightned So that Pauls natural if I may so call it desire and inclination was towards the Lord and to
be with him which in it self considered was earnest agreeable to his earnest expectation or stretching forth of the hand in looking as that word denoteth in the 20. verse of this Chapter To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be dissolved according to others or to die as the Apopostle had said in the 21. verse To die is gain The Apostle seemeth to strain himself for a word that he might set forth so gainful a death as he is speaking of which sometimes he calleth a dissolving of this earthy tabernacle and an unclothing 2 Cor. 5.1.4 Peter styles it a putting off of this tabernacle The spirit of God in the Holy penmen of the Scriptures hath set forth the death of the Saints by pleasant and alluring expressions as to sleep to be changed to be gathered to the Fathers and in this place to depart And to be with Christ Paul was in Christ alwayes by grace and Christ revealed in him by the spirit of illumination he was a follower of Christ by conformity and obedience and came behinde none of of the other Apostles in his labour and sufferings for him and as he desir'd to be found in Christ so to depart and to be with him that he might immediately enjoy him and enter into the joy of his Lord and Master unto whom he had been faithful in his ministry and Apostleship The state of happiness is often set forth in Scripture by this phrase of being with Christ and being with the Lord Luke 23.43 This day shalt thou be with me in Paradise Rom. 6.8 Now if we be dead with Christ we believe we shall also live with him And 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so we shall ever be with the Lord. Which is far better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or very much better that is in regard of himself it is better to die then to live though in regard of the Church for him to abide in the flesh it was better and more needful for them as in the following verse And in regard of himself and his glory with Christ it must needs be far better if we consider as Paul did that far more exceeding and eternal weight of glory which should be the reward of his light afflictions as he so them esteem'd comparatively 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is beyond expression * Christus caelum non patiuntur hyperbolem And therefore our translation rendereth it a farre more exceeding as Paul here styles it far better Having thus opened the words of the Text I shall lay down one Proposition only from these words of the Apostle and handle that as suitable to this present occasion and solemnity Doct. That it is the desireable and peculiar priviledge of the Saints to be brought immediately to Christ by their departure hence by death In the managing of this doctrine or proposition I shall endeavour to shew and clear these three general Heads the handling whereof will take in the substance and essential parts of the whole Text it self First What is that death in the nature and quality of it that brings the souls of the Saints departed immediately unto Christ Secondly what is it or what may be understood by this phrase to be with Christ Thirdly how doth the death of the Saints bring them immediately to Christ at their departure and in what manner doth the Soul depart to Christ First What it that death in the nature and quality of it that brings the Souls of the Saints departed immediately to Christ 1. Negatively Every death or the death of every man doth not bring him or his soul to Christ It is not death barely and in it self considered as it is a privation of life by the dissolution of nature and parting asunder of soul and body Otherwise what were the priviledge of Paul which here he so greatly desired more then of Judas the Traitor but that Judas went not to Christ but to his own place is evident Acts 1.25 The godly and the wicked die alike in respect of natural dissolution Eccl. 2.26 How dieth the wise man as the fool As there is no visible distinction or marke of difference between the Godly and the wicked by the external things of providence in the course of their lives but all things fall out a like to all men that no man might know love or hatred by what is before him but by what is within him and upon his heart so neither can the righteous be discerned from the reprobates by any visible character of the outward manner of their departure and dissolution And this will appear in the several kinds of death both are subject unto in the course of providence as also in the outward circumstances thereof The godly and wicked may both die of the same disease and distemper of body as feaver consumption dropsie yea the most painful diseases as the gout and the stone and also of the most noy some and uncomfortable distempers as the small pox and the plague it self of which Hezekiah was sick unto death 2 Kings 20.1 Again they may both die by a violent hand Stephen was stoned to death as well as Achan They may both also die by the same occasion and sudden providences as those upon whom the tower in Siloam fell and slew them Luke 13.4 Which did not argue that they were greater sinners then others Moreover they may both die in the full number of their days and a wicked man may live to be an hundred years old and be accursed Isai 65.20 And though wicked men sometimes through the just judgement of God doe not live out halfe their dayes yet the godly may die in their youth and strength and the Lord in mercy take them away from the evil to come Isa 57.1 Lastly they may die alike in regard of the present peace and calm or trouble and disturbance of spirit a godly man may want assurance upon a death bed and a wicked may goe out of the world like a Lamb with peace and presumption and a quiet dissolution Psal 73.4 There are no bands in their death 2. But positively That death which bringeth the Soul to Christ at the time of departure out of this life is to be considered in relation to the state and condition of the person in death as holy righteous and godly So that it is the quality of the person dying that makes him happy in his death whose death is his gain and his departure to be with Christ To this the Scriptures bear clear and rich testimonie Prov. 14.32 The righteous hath hope in his end Ps 37.37 The godly man is marked with this priviledge Marke the perfect man behold the upright the end of that man is
up their tabernacles for 2 Cor. 5.1 We know that if the carthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens when the Sons of God the heires of promise shall no more have moveable dwellings but abiding mansions and that in their Fathers house John 14.2 3. In my Fathers house saith Christ to his Disciples comforting of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many mansions I goe to prepare a place for you that where I am there ye may be also Lastly the word is also expounded to be delivered Liberari So Beza maketh it the same in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death or from this mortal body Or as Diodate paraphraseth upon that Text O that I were but out of this animal and terrestrial life during which sin doth dwell in me and through it I am yet under the necessity of dying and that I were transported into the liberty of the glory of Gods children in the life of happiness St. Paul saw a law in his members warring against the law of his mind and leading him captive unto the law of sin and death in the foregoing verse under which bondage he groaned for deliverance and for the obtaining of it looked upon death as the only means conducible The Saints are subject to sin while they are in he body because sin receiveth its power from the corruption of nature not wholly mortified in this life therefore called the law in the members and the deeds of the body Rom. 8.13 Our members that are upon earth Col. 3.5 And the lusts of the flesh Gal 5.24 But the death of the Saints is the death of their sins whereby they put off the whole body of sin O happy death that brings the old man of sin to his grave and the new man in grace to his glory and perfection when the Soul shall be no more tempted unto sin no more troubled with sin but perfectly freed from all motions lusts and inclinations to that which is evil by departing hence unto Christ Secondly What is it to be with Christ unto whom the Saints are brought by their departing hence by death That none of the Fathers and Saints of the Old Testament were in heaven before Christs Ascension is but a Popish fiction and delusion contrary to the plain sence and express doctrine of the Scriptures as may appear to name no more in those two remarkable instances of Enoch and Elijah Gen. 5.24 And Enoch walked with God and he was not for God took him And of Elijah 2 Kings 2.11 And Elijah went up into heaven by a whirlwind But the question may be made which I shall briefly answer how these Patriarchs and Saints could be with Christ when Christ was not yet incarnate neither ascended into heaven For the Solution of this question I shall only assert and briefly prove that though Christ was not in heaven before his incarnation in his humane nature yet he was there with the Godly departed and they with him in his Divine nature For the Divine nature of Christ being one with the Godhead of the Father and the Spirit as it was coessential so it was coeternal In the beginning was the word and the word was with God and the word was God John 1.1 And when Christ was on earch he speaketh of himself as being at the same time also in Heaven which must be understood of his Divine nature John 1.18 No man hath seen God at any time the only begotten Son who is in the bosome of the Father hath declared him So also John 3.13 No man hath of cended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven And when he was to leave the world in his prayer for himself his Disciples and all believers he thus petitioneth his Father John 17.5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was But in what manner the Divine nature of Christ did put off its glory during the time of his exinanition and humiliation upon earth I shall not take upon me to inquire much less to clear so great a Mystery when being equal with God he took upon him the form of a servant having laid by his glory as to the use of it in the mystery of our salvation as learned Beza noteth * Hâ autem gloriâ quod ad usum illius ottinet in salutis no strae mysterio quodam modo sese abdicaverat filius in servi formâ durante suae illius exinonitionis spatio Beza in Johan 17. verse 5. But being out of all question that Christ is now in Heaven in his divine and humane nature and in both glorified I return to shew you the Saints priviledge of being with Christ and what it is to be with him at the terminus ad quem of the Souls motion in the state of Separation First to be with Christ is to be in the place where Christ is or to be locally present with Christ And that Christ is personally and locally in Heaven I will not seem to suspect your faith by being numerous in Scripture quotations Acts. 1.11 The Angels say to the Disciples Ye men of Galilee why stand ye gazing up into Heaven this same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him goe up into Heaven And Peter telleth the Jews Acts 3. 21. That the Heavens must receive him until the time of the restitution of all things Stephen saw him in Heaven when he was suffering for him Acts 7.56 Behold I see the Heavens opened and the Son of man standing at the right hand of God And the Apostle Paul layeth it down as an infallible truth to all beleivers Col. 3.1 If ye be risen with Christ seek the things which are above where Christ sitteth at the right hand of God Now Christ hath told us that where he is there we shall be also John 14.2 And if any man will serve me let him follow me and where I am there shall also my servant be John 12.26 Now is it not a desirable as well as a peculiar priviledge to be with Christ Christian wast thou ne're affected in reading the Evangelical story of Christ with the singular priviledge which the Disciples of our Lord had in their immediate attendance upon him and continuance with him to hear and see what they saw and heard and to be his bosom friends and familiar companions and didst thou not wish in thy heart that it might have been thy happy lot to have been one of them How much more comfortable and glorious will it be to be with him in Heaven The presence of Christ on earth was a joyful presence to the Disciples for while the Bridegroome was with
as he is the head of the body the corner stone of the building the rock of their strength the fountain of all fulness and their everlasting rest and peace But to conclude this second Demonstration As natural things tend to their center by a direct motion so the souls of all believers are directed in their motion to Christ at dissolution by the Ministery of Angels as in the Parable of Lazarus Luke 16.22 And it came to pass that the beggar dyed and was carried by the Angels into Abraham 's bosome Whether the soul be carried by Angels only by conducting it in its motion as we are said to carry a friend to an unknown place by directing in the way or whether by assistance in the motion and defence they being mighty in power it is not much material to determine since the soul moving according to the motion of its Angelical guides and companions is in an instant brought unto Christ its desired end and rest III. Demonst Thirdly All the Saints stand in near and unchangeable relations unto Christ through regeneration and spiritual adoption unto God the full comfort and priviledge whereof they cannot enjoy while they are present in the body So that though death parteth the nearest friends and dearest relations on earth yet it bringeth heavenly and spiritual relations together The force of relation is very strong relations being of the least entity but the strongest efficacy witness the strong affections and cords of love whereby persons naturally related are tyed to each other What bowels have Parents towards their Children and Children again unto them What indeared affections between loving yoke-fellowes And how strong is the bond of brotherly love All which long after and endeavour the mutual presence each of other Such are the relations and much more powerful between Christ and every beleiver Not only God himself but Christ is their Father and they his children Isa 9.6 His Name shall be called the everlasting Father the Prince of peace He is their Husband and they his Spouse 2 Cor. 11.2 I have espoused you to one husband that I might present you as a chast Virgin unto Christ He is their Brother and they his Brethren unto whom they are conformed Rom. 8.29 That he might be the first-born among many brethren Many other relations are mentioned in the Scriptures between them he is their King and they his Subjects their Captain and they his Souldiers their Friend and they his Favourites their Lord and Master and they his Servants and their Shepherd and they his Flock And what engagements and affections soever there are in any or all these relations in the Bond of nature there is much more in Christ and the Saints through the God of Grace and the powerful efficacy of the Spirit of Christ that dwelleth in them But yet being absent from each other while beleivers are present in the body they desire to depart that they may be with him And what a joyful greeting there is in heaven at the meeting of them let the Angels of heaven declare who are eye witnesses thereof Welcome then that day and hour when the messenger of death shall call and bring the children to their Fathers house their Spouse to her Beloved and the Sons of God to the first begotten When the loyall Subjects of Christ shall be crowned and the spiritual Souldiers receive the price of their reward when the true friends of Christ shall enjoy their Redeemer who loved them to the death and the faithful Servants shall enter into the joy of their Lord when the sheep shall return to their Shepherd who hath given unto them eternal life that they should never perish IV. Demonstr Fourthly the greatest promises made to beleivers in the covenant of Grace are of the life to come which they cannot inherit till they depart and are with Christ Thus Godliness is profitable to all things having promise of the life that now is and of that which is to come 2 Tim. 4.8 The Saints are heires of great and precious promises which are summed up in that general promise of eternal life 1 John 2.21 This is the promise which he hath promised us even eternal life Which promise and all the promises of God are yea and amen in Christ the Mediator of the Covenant established upon better promises Through which though the heires of promise have strong consolation in regard of the immutability of God and his counsel and oath wherein it is impossible that he should lye yet most of them are yet in hope and not in hand and therefore through patience they wait for them till they come to Christ the heir of all things with whom they are joynt-heires bearing up their hearts in the mean time with the hope set before them Heb. 6.19 20. Which hope we have saith the Apostle as an anchor of the soul both sure and stedfast and which entreth into that within the veil whither the forerunner is for us entred even Jesus made an High-Priest for ever after the order of Melchisedech Thus beleivers wait in hope for what they see not and receive not in this present life as the Patriarchs Heb. 11.13 Who dyed in the faith not having received the promises but having seen them afar off and were perswaded of them and imbraced them and confessed they were strangers and pilgrims upon earth Therefore beloved be not slothful but followers of them who through faith and patience inherit the promises Heb. 6.12 For ye have need of patience saith the same Apostle that after ye have done the will of God ye might receive the promise Heb. 10.36 Which promise is no other then the Crown of life and righteousness which Christ the righteous Judge shall give unto all those that love his appearing Thus we have shewed you though in a weak measure the glorious priviledge of the Godly in their death in that their death bringeth them immediately unto Christ according to my Text For I am in a straight betwixt two having a desire to depart and to be with Christ which is far better I am come at length to the Application of this Doctrine and Subject and that I may be profitable to all and divide the word of God so as to give every one his portion I shall weild this Text as a two-edged Sword striking both wayes to the godly and ungodly to Saints and sinners to beleivers and unbeleivers Use I. First it may serve to inform us from hence of the sad miserable and woful state of every carnal sinful and Christless soul that shall dye in such a condition It were happy for wicked men if they might never dye but for ever enjoy the mean portion of creature comforts which they have in this world though they are infinitely short of the glory and happiness of the Godly with Christ in heaven But to have your portion here and that for so short a season as the time of this present life onely how inconsiderable is it
gracious person to desire to depart and to be with Christ Who among all the heires of promise doth not desire the possession and enjoyment of his hopes in Christ his deliverance from sin sufferings and sorrow and the full fruition of all the glory and happiness of his heavenly portion and inheritance Let the spiritual ecchoes and silent answers of all true born Israelites resolve this question whose hearts are enlarged to rejoyce in the hope of the glory of God unto which they are begotten by the resurrection of Jesus Christ from the dead This maketh the greatest afflictions of the Saints in this world so light unto them while they look not at the things which are seen but at the things which are not seen 2 Cor. 4.18 And therefore reckon with Paul That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in them Rom. 8.18 Hence are those earnest groanes and longing desires of the righteous to be uncloathed and cloathed upon with their house from heaven wherein they symbolize and sympathize with the whole creation which desireth to be delivered from the bondage of corruption into the glorious liberty of the sons of God Rom. 8.23 And not only they but our selves also which have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Use 3. Use of inquiry If it be the desirable priviledge of the Saints to be brought immediately unto Christ by their death then it may be profitable and useful for us to inquire into the causes why many Christians are so far from desiring it chearfully submitting unto death as that they tremble at it and seem to slye from it What is the reason that they are still in bondage to the fear of death notwithstanding the sting thereof is taken away by the destruction of sin and the grave perfumed as a bed of spices by Christ's lying therein Now therefore for satisfaction to this case and withall to remove and cure this uncomfortable distemper I shall lay down briefly some of the chief causes whence this fear may arise First it may arise from a natural principle of self-preservation For God hath planted this instinct of nature in every part of the creation to labour to preserve its being and secure it self from dissolution Hence it is that nature abhorring avacuity or emptiness in any part of the universe because it tendeth to destruction for the preservation thereof causeth in the creatures motions contrary to their inclinations causing the air to descend to fill up vacuities in the earthly element and the water to ascend contrary to its nature to supply the room and absence of the forced air which we see in several experiments and ordinary inventions And this principle appeareth in every particular creature naturally avoiding whatsoever threatneth or tendeth to its destruction But to come nearer to the case of humane dissolution We naturally shun whatsoever we apprehend may offer violence to us and are subject to sudden passions at the approach of cruelty yea nature put in mind of a weakness in any part of the body maketh strongest reparations and fortifieth that place where a breach was made a broken bone well set becometh stronger then before And hence it is that through fear we decline any eminent danger and labour to preserve our natural beings resisting dissolution as the greatest natural evil Therefore the Philosopher called death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and Job the King of terrors Job 18.14 This natural fear was in Christ himself as he was man when he approached his death and sufferings who through a conflict of nature desired to be delivered from them Mat. 26.39 O my Father if it be possible let this cup pass from me And yet there was no sin in it because it was a natural desire and that for a moment suddenly overcome by reason and deliberation or a short suspension quickly subdued by a voluntary submission and firm resolution the spirit being willing but the flesh weak in Christ himself But grace doth not only teach to deny self but is also powerful to subdue our natura wills and inclinations to the will of God as it was also in Christ nevertheless not my will but thine be done Secondly It may proceed from immoderate love and inordinate affections to the world and the things of this present life And there is a great proneness in believers themselves to â—ive too much liberty to earthly and worldly affections and to take too much delight and content in the good things of this life which are but bona corporis the goods of the body These things are snares unto us in our life and as stocks to the feet of the soul at the time of departure How loth are we to let go our tenure and hold of these delights upon a sick bed to take our last farewell and shake hands with near and dear relations to have our eyes closed and no more to be opened upon these visible comforts and to suffer the pillow to be drawn away from our heads that we may yield up our spirits to a more easie and free passage Certainly if we were more crucified to the world and strangers in it we should far more willingly leave it whereas through the love of it we are still hoping for a longer time and continuance in it and that God would still add either more yeares to our dayes or at least more dayes to our years Were not the stakes of our worldly delight drove so deep and strongly fastned in the earth our earthly tabernacles would more easily be dissolved The creatures in themselves are good and life is not only sweet in it self but as it is also ratio possidendi our tenure of them they are but for one life without renewing the lease thereof Therefore for the loosening of these cordes and stakes consider how much better one Christ is then all the creatures and one God then a thousand worlds and the glory of heaven then the superficial varnish and beauty of the whole earth If ye be Christians and risen with Christ take the Apostles counsel Col. 3.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek those things which are above where Christ sitteth at the right hand of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affections on things above and not on things on the earth for ye are dead and your life is hid with Christ in God When Christ who is our life shall appear then shall ye also appear with him in glory Therefore saith he mortifie your members which are upon the earth inordinate affections evil concupiscence and covetousness which is Idolatry Christians take heed of fastning your affections here it may be Christ may require you should testifie your love to him by suffering for his sake and the Gospel and that unto the death and if worldly affections discompose