Sermons Volume 2, 2 Corinthians 5 · Sermon 30
SERMON XXX.
2 Cor. 5.15.
—But to him that died, and rose again.
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THE Reader is desired to take notice that the two Sermons on the 15th verse are transpos'd, and that Sermon 29 is the last Sermon, and what follows with Sermon 30, is the first Sermon on this verse.
FRom these words we have the 2d fruit of Christ's Death and Purchase; he died that we might die, in conformity unto his Death, and he died, that we might live with a respect to his Resurrection; and therefore as I have spoken of our dying by the Death of Christ, so must I speak now of our living in the Life, and in the Resurrection of Christ. His Death is the Merit of it, but his Resurrection is the Pattern and Fountain of it. His Death is the merit of it, for it is repeated here again. He did not only die that we might die, but he died that we might live, He died for all, that they which live, should not henceforth live unto themselves, &c. But then his Resurrection is the Pattern, and the Fountain of it, for therefore is the clause inserted, that they might live to him that died for them, and rose again.
Now in this verse there are two things.
1. The fruit itself. The new life with respect to the Resurrection of Christ: [And he died for all, that they might live.]
2. The aim, tendency, & ordination of that life, which is to refer all our Actions to Gods Glory, & to guide them by Gods will, [That they should from henceforth live not to themselves, &c.]
Now this end, aim, and tendency of the new life, 'tis propounded Negatively: [Not unto themselves.] This is mentioned, because a man cannot live to God, till he hath denied himself. Spiritual life is but a recovery out of self-love. Before the Fall there was no such thing as Self, contrary to, or distinct from God; set up either in an opposite, or divided sense from God: But when Man fell from God, self interposed as the next Heir, as an Idol, not God; therefore the great work and care of Religion is to draw us from self to God. Not to themselves, that is, not to their own wills, ends, and interests. But it is positively exprest too, that they should live according to the will, and for the glory of God.
For the first of these, the fruit itself;
I shall speak of the life itself, that we have by vertue of Christs Resurrection, that they which live, that is, Spiritually, some indeed expound it Judicially, they that live in a Law sense, they are freed from death, to which they were obliged by Adam, and which they deserved by the merit of their own sins. But though that be included, it is not the full and formal meaning of the clause: For as the Death, mentioned in the former verse, is to be interpreted of the Mystical Death; so by consequence this Living is to be interpreted of the Spiritual Life, by bestowing of the Holy Ghost upon us. Of this I shall speak under this point; namely,
Doct. That by vertue of Christs Death and Resurrection, Christians obtain the grace of a new life.
In opening of this, I shall
1. Shew that there is a Spiritual Life, and what it is.
2. The respect that it hath to the Resurrection of Christ, as the Spiritual Death hath to his Death.
First, That there is a Spiritual Life. There is a Natural and Human Life, and there is a Spiritual and Heavenly Life. The Natural and Human Life is nothing but the civil, and orderly use of Sense and Reason; and there is a Spiritual, and Heavenly Life, which is nothing but supernatural Grace, framing and disposing the whole Man to live unto God. It is supernatural Grace, because we have it by vertue of our union with Christ, John 6.57. As I live by the Father, so he that eateth me, shall live by me. Mark, when we have eaten Christ, when we are united to Christ, (that is, take it out of the Metaphor,) as our Food becomes one with our substance, so when we are united to Christ, so as to become one Spirit, then we live by the influence and vertue of his Spirit. In the Life of Nature we live by the influence of his general Providence; but in the Life of Grace by the power of the Holy Ghost, therefore it is called, The Life of God, Eph. 4.18. Being alienated from the Life of God; that is to say, that Life which God worketh in us by the communication of his Spirit. Now by this supernatural Grace, this gift of the Spirit, we are framed to live unto God. For this life, as it hath another principle distinct from that of the Natural Life; so it hath another end. The operations of the Creature are sublimated, and raised to a higher end. Here in the Text the Apostle shews the ordination and tendency of this Life, that it is not to our selves, but it is to him that died for us, and rose again. And Gal. 2.19. I am dead to the Law, that I might live unto God. It is a Life whereby a man is enabled to act and move towards God, and for God, as his utmost end, and his chief good. The Natural Life is to itself, as water riseth not beyond its Fountain, and that which is born of the flesh, can go no h…gher then as fleshly Inclinations carry it. But the Spiritual Life is a power enabling us to live unto God, Rom. 14.8. Whether we live, we live unto God, &c. when we only mind self-interest, and act for the conveniencies, and interests, and supports of the outward Life, then we do but walk as men, 1 Cor. 3.3. This is but according to the motions, and to the bent of a Natural Principle. But if we would live as Christians, or as new Men, then we must live at a higher rate; God must be at the end of every action: Thus you see what it is.
Now because of the Term Life, I shall shew,
1. The Correspondence.
2. The difference between it and the common Life.
First, The Correspondence▪ and likeness that is between the common Life that other men live, and this life of Grace that Christ died for us, that we might live, and is wrought in us, in conformity to his Resurrection, for therefore they go under the same name. They are alike in many things.
(1.) The Natural Life supposes Generation, so does the Spiritual, which is therefore exprest by Regeneration, or by being born again, John 3.3. & 1 John 2 27. Now look as in Natural Generation we are first begotten, and then born; so here there's an Act qua Regeneramur, by which we are begotten again, and qua Renascimur, by which we are born again. There is an Act of God, by which we are begotten again, viz. by the powerful influence of Grace upon our Hearts, accompanying in the Word, James 1.18. and there's an Act of God, by which we are born again, viz. when the New-creature is formed in us, and begins to discover it self. (Being born again, not of Corruptible Seed, but of Incorruptible.) Effectual calling, and Sanctification are these two Acts; by the one we are begotten, by the other born; the one may be called our Passive, the other our Active Regeneration. And as in Generation, that which begets, produces the same Life that is in himself; a Beast communicates the Life of a Beast, and a Man of a Man; so 'tis the Life of God that we receive, when we are formed for his use by the power of his Grace. It is called the Life of God, and the Divine Nature, Spiritual qualities being infused, whereby we resemble God. And,
Herein again it agrees with common Life. Life consists in the union of the matter with the Principle of Life; as when there is union between the Body and Soul, then there's Life; without which, the Body is but a dead, and an unactive lump. As Adams Body, when it was organized, and framed; until God infused the breath of Life in it, lay as a dead lump; so this Life is begun by a Union between us and Christ, he lives in us by his Spirit, and we live in him by Faith, Gal. 2.20. The Spirit is the Principle of Life, and Faith is the means to receive it; and therefore we are said, Rom. 6.5. To be planted into the likeness of Christs Resurrection. Planting notes a Union, as a Bud that's put into a Stock, it becomes one with the Stock, and bears Fruit by vertue of the Life of the Stock. We no sooner are planted into Christ, but we feel the power of his Life, and vertue of his Resurrection; he begins to live in us, and we in him, as the Graft in the Stock, and as the Stock in the Graft.
(2.) Where there is Life, there is Sense and Feeling, especially if wrong and violence be offered to it. A living Member is sensible of the smallest prick and Pain: and so is the Spiritual Life bewrayed by the tenderness of the Heart, and the sense that we have of the interest of God. Stupid, and insensible Spirits shew they have no Life; and therefore those that are alienated from the Life of God, they are said to be past feeling, Eph. 4 18, 19. As long as there is Life, there is feeling. We may lose other senses, yet there may be Life; the Eye may be closed up, and sight lost; and the Ear may be deaf, and lose its use, but yet Life may remain still; but feeling is dispers'd throughout the whole Body, and we do not lose our feeling till we are quite dead; therefore this is the Character of them that are alienated from the life of God, that they have no feeling. Now the Children of God, the Regenerate are sensible of the injuries done, and Spiritual Life by Sin, and of the decays of that Life they have, and of the comforts of it. What Consciences have they that can live in carnal pleasures, and sin freely in Thought, and foully in Act, and yet never groan under it, never be sensible of it. Paul was sensible of the first stirrings and risings of Sin, Rom. 7.24. Oh wre…ched man that I am! who shall deliver me from this body of Death? Now where there is no sense of this, it shews such have no Life: who are neither sensible of the injuries done to the Life they have, nor of the decays of it by God's absence. When the Bridegroom is gone, sensible Hearts will mourn, Mat. 9 15. when they have lost Christ, when they feel any abatements of the influences of his Grace. Carnal men that sleep in their filthiness, they have no sense of God's favours or frowns, of his absence or presence; because they are quite dead, they do not take notice of God's dealings with them either in Mercy or Judgment, therefore are touched with no remorse for the one, or thankfulness for the other, but are careless and stupid, and past feeling. And can a man be alive, and not feel it? And can you have the Life of Grace, and not feel the decays and interruptions of it, and neither be sensible of comforts or injuries?
(3.) Where there is life, there's an Appetite joyned with it, an earnest desire after that which may feed, maintain, and support this Life. What makes the Brute-creatures to run to the Teats of the Dam, as soon as they are born, but instinct of Nature? Appetite is the immediate effect of Life. Where there is life, it must have some supports, it hath its Tasts and Rellishes, as 1 Pet. 2.2. As new-born Babes, desire the sincere milk of the Word, that ye may grow thereby. I say, where there is a new birth, there will be an Appetite after Spiritual unmixed milk; the new-nature hath its proper supports; and there will be something relish't and favor'd besides meats, drinks, and bodily pleasures, and such things as gratify the Animal Life. As Jesus Christ said John 4.32. I have meat to eat that ye know not of: So Spiritual Life hath inward consolations, it hath hidden Manna, whereby it is supported and maintained, Meat that perisheth not, John 6.27. painted fire needs no fuel; those that do not live, they have no Appetite, there's no need of nourishment. But where there is life, there will be a desire, an Appetite that carrieth us to that which is Food to the Soul, to Christ Jesus especially, and to the Ordinances in which he is exhibited to us. And therefore where there is no desire to meet with God in these Ordinances, where Christ may be food to our Souls, it is to be feared there is no Life. Wicked men, they may desire Ordinances sometimes, but not to strengthen the Spiritual Life, but out of carnal ends and reasons; they are loth to be left out of the Worship that is in esteem in the place where they live, as the Pharisees submitted to Johns Baptism, though they hated the Lord Christ; it was then in esteem; therefore he calls them a Generation of Vipers, Mat. 3.7. and partly because they trust in the work wrought, there is somewhat to pacify Natural Conscience by the bare external performance of a duty, and carnal men rest in the Sacraments, or visible Ordinances. It is Natural to us to be led by sensible things, and the external action being easy, they choak their Consciences with these things. How usual is it in this sense to see many that tear the Bond, yet prize the Seal (that is to say) they contemn the Bond of the Covenant, and the duty of the Covenant, yet dote upon the Lords Supper, which is a Seal of it. But a true Appetite desires these Ordinances, that we may meet with God in them. This is a sign of Life.
(4.) Where there is Life, there will be growth, especially in Vegetables, there Life is always growing and encreasing, till they come to their full stature; so do the Children of God grow in Grace. Our Lord himself, though he had the Spirit without measure, yet he grew in Wisdom and favour with God, Luke 2.40. not in shew, but in reality: he grew in Wisdom, as he grew in Stature. Though his Human Nature in his Infancy, was taken into the Unity of his Divine Person, yet the capacity of his Human Nature was inlarged by degrees; for his Human Nature was still to carry a proportion with ours, and therefore he grew in Wisdom, and in favour with God. And so all that are Christs, they grow. The Trees planted in the Courts of God, flourish there, Psal. 92.13. There's more room made for the new Nature by degrees to exert, and put forth itself. Corruption is still a dying, and they grow more humble, more holy, more solid, more rational, more wise in the Spiritual Life, more resolved for God, more Heavenly minded, that they may be at more liberty for God. They may lose somewhat in liveliness of gifts, and vigour of Affections (for these things come and go) but they are more spiritual, and more stedfast, and more solid, and seriously set to seek after God, As an old Tree that puts forth fewer leaves and blossoms, but is more deeply rooted. But now Hypocrites do not grow beyond their first blaze, yea, they wither every day, lose their zeal, and their forwardness out of carnal ease, or affection to pleasures, honours, or greatness of the world; they lose the seeming Grace that they had before.
(5.) Where there's Life, there are vital Operations, for Life is active and stirring; so Spiritual Life hath its Operations, it cannot well be hid, it will bewray itself in a zealous, and in a constant and uniform practice of Godliness. They are Idols that have feet, and walk not, Rev. 3.1. Some only have a name to live, and are dead. They that make a naked profession, but are not excited to live, and bring forth fruit to God, They have a form of Godliness, but deny the power thereof, 2 Tim. 3.5. (That is,) the power that should change their hearts, and direct, and order all their Actions. They that are governed by the Spirit, they feel this power, they are enabled to bring forth the fruits of Righteousness to the praise and glory of God. Look as a Worldly Man by vertue of the Worldly Spirit that is in him, is dexterous in all his Affairs, his Worldly Principle puts a Life into him, Luke 16.9. Their employment is suitable to their Life: so a Spiritual Man that hath not the Spirit of the World, or a disposition that makes him eager upon Worldly things, but the Spirit of God dwelling, and working in him, here is not the Sphear of his Activity, his Cares, Thoughts and Endeavours are turned into another Channel, he is quickned, and raised to newness of Life, Rom. 6.4. The Man is more earnest, more throughly set for Heaven, and the Worldly Life, is more overruled, and mastered in him, and the Heavenly and Divine Life prevails in him, and sets him awork more and more. Thus I have by comparing these two lives, a little shew'd you what is that Life that we have by Christ; 'tis a Life that flows from Regeneration; that is begun by Union with Christ; that begets a sense; so that a Christian, he feels the Annoyances of those things that are inconvenient, and contrary to this Life; and begets an Appetite after the supports that should maintain it; and discovers itself by growth; this Life is encreased in them more and more; and also it discovers itself by its Activity, by making them fruitful towards God. Thus you see wherein they agree.
Secondly, Let us a little see wherein they differ.
1. They differ in the state of them both, for this Spiritual Life is a Life that is consistent with some degree of Death. Even then when we live, we are troubled with a Body of Death, Paul complains of it. Tho Grace hath the upper hand in the Soul, yet Corruption cleaves to us still. Outwardly a man cannot be said to be dead, and alive altogether, but a Christian yet hath sin dwelling in him, and is dying to sin every day, that he may live unto God. And as sin decays, so the Spiritual Life takes place; for mortification makes way for vivification; and according to the degrees of the one, so are the degrees of the other. The more we die to sin, the more we are alive to righteousness, 1 Pet. 2.24.
2. There's a difference in the dignity of this Life. Natural Life, what is it? A benefit vouchsafed to us by God, that we may have time for Repentance; but yet it is but a wind that is soon blown over, and passeth away, Job 7.7. and a suitable expression you have, James 4.14. For this Life is but as a vapour. This Life is a little warm breath turned in and out by the Nostrils, soon gone; it is indeed a continued sickness, and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life. O but this is a Life that flows from God himself, and is a more worthy thing, it is the Life of God; and as Christ liveth in the Father, so we in him by the Spirit. This was a Life bought at a dearer rate then the Life of Nature, John 6.51, My flesh which I give for the Life of the World. Nothing less then the death of the Son of God would serve the turn, and therefore 'tis more noble then the other Life, which is called, The Life of our hands, Isa. 57.10. because it costs us hard labour to maintain it.
3. As it differs in the dignity and value, so in the Original. The Natural Life is traduc'd, and brought down unto us by many successions of Generations from the first Adam; he was a living Soul, but the last Adam was a quickning Spirit, 1. Cor. 15.45. We have a living Soul, by vertue of our descending from the first Adam, all that our Parents could do, was to make way for the Union of Soul and Body together. But by this Life we and Christ are united together, and he becomes a Live-making Spirit unto us.
4. There's a difference in the duration. Grace is an immortal flame, a spark that cannot be quenched. All our labour and toil here in the world, is to maintain a dying Life, a Lamp that soon goes out; or to prop up a Tabernacle that is always falling; when we have made the best provision for it, 'tis taken away; (Thou fool, this night, &c.) This Life is in the power of every Ruffian and Assassinate, that values not his own. O but the Spiritual Life is a Life that begins in Grace, and ends in Glory; the foundation of it was laid in Justification, that took off the sentence of Death; Sanctification is the beginning of it, the which by degrees is carried on, till it end in glory, where we shall be never weary of living it. The outward Life, tho short, yet we soon grow weary of it; the shortest Life is long enough to be numbred with a thousand miseries; if we live to Old-age, Age is a burthen to itself, Eccl. 12.1. Life itself may become a burthen, for some have wished, and requested for themselves that they might die. But no Man ever wisht for the end of this Spiritual Life. Who ever cursed the day of his new Birth? This is Life indeed, then we begin to live in good earnest, we may reckon from that day forward that we live: The Seed of Eternal Life was laid as soon as Grace was infused into the Soul, and you may take hold of Eternal Life, 1 Tim. 6.20. before you enter into it. Maintain this Life, and it will end in Eternal Glory. Thus I have dispatched my first Question, namely, what is this Life that Christ hath purchased for us? A Spiritual Death, that we might die to Sin, and also a Spiritual Life, that we might live unto God.