Exposition of John 17, Exposition · Part 9
John 17.2.
That he ſhould give eternal life to as many as thou haſt given him.
Uſe 2 IS it ſo, that the authority of Jeſus Chriſt, with which, &c. chiefly for the good, &c. Then let the Miniſters of Jeſus Chriſt be hence directed, and adviſed how to uſe the power, which they have received from Chriſt. As God hath ſent the Son, ſo Jeſus Chriſt hath ſent his Miniſters and his Embaſſadors. It is his own expreſſion to his own Apoſtles, John 20.21. As my Father hath ſent me, ſo I ſend you. And as God hath given power to Jeſus Chriſt whom he hath ſent, ſo Jeſus Chriſt hath given power to his Embaſſadors whom he hath ſent. And therefore it is added preſently in the fore-alledged Scripture, whoſeſoever ſins ye remit, they be remitted, and whoſeſoever ſins, ye retain, they are retained. You muſt conceive it either in the preaching of the word, or elſe in the adminiſtration of the cenſures of the Church. And this is that which the Apoſtle cals the power which Chriſt hath given him, 2 Cor. 13.10.
Now all that have this power from Jeſus Chriſt, are here directed how to manage it, and what uſe to make of it. It is apparent they muſt uſe it to the very ſame end, to which Chriſt doth uſe his; For even as Chriſt hath his Commiſſion from the Father, ſo they have their commiſſion from Chriſt. And even as Chriſt hath his authority from the Father, ſo they have their authority from Chriſt. And therefore even as the authority of Chriſt is managed chiefly for the good, and the ſalvation of his people, ſo muſt they manage theirs too for the very ſame end; they muſt not aim at the deſtruction, or the hardning of the people, they muſt not preach the Goſpel to them for ſuch purpoſes as theſe; though this by accident, be the effect ſometimes. No, they muſt make this their buſineſs, how they may ſave themſelves, and them that hear them, how they may bring about the converſion and ſalvation of the people, how they may draw in ſouls to Ieſus Chriſt, and make proſelytes for heaven; this ought to be the great thing which they aim at. It is true, they muſt be ſons of thunder now and then, as well as ſons of conſolation: They muſt preach the Law ſometimes, as well as the ſweet comforts of the Goſpel: They muſt threaten men ſometimes with wrath, and hell, and eternal condemnation: But then they muſt do it ſo as wiſhing that theſe things might might not come upon them, but rather that they might avoid them: They muſt threaten them with wrath, that they may fly from the wrath to come: and they muſt threaten them with hell, that they may eſcape the damnation of hell: They muſt preach the Law to them with Goſpel-purpoſes and Evangelical intentions: They muſt ſend out the avenger of blood to dog them at the heels, that they may fly to the city of refuge: They muſt uſe ſharpneſs, now and then; it cannot be avoided: But it muſt be for the ſame end which the Apoſtle ſpeaks of in the fore-alledged place, 2 Cor. 13.10. where he mindeth the Corinthians, that in caſe he muſt uſe ſharpneſs according to the power the Lord hath given him, he hath authority from Chriſt to do it; but mark in the ſucceeding words to what end, to edification, and not to deſtruction: According to the power the Lord hath given me to edification, and not to deſtruction.
And therefore it is very notable, that when our Saviour Chriſt had ſaid to his Diſciples, All power is given to me both in heaven and in earth, and having put a part of this autho…ity and power of his on his Apoſtles, he doth not bid them to go out and preach damnation to the people, but go and preach the Goſpel to them, and baptize them that they way be ſaved: And the Apoſtle ſpeaking of the execution of this power in the adminiſtration of the cenſures of the Church, ſaith, he would give a foul offender up to Satan, for no other end then this, even for his good and his ſalvation, 1 Cor. 5.3, 4. I have already judged (ſaith he) concerning him that hath ſo done this deed, with the power of our Lord Jeſus Chriſt, to deliver him to Satan, for the deſtruction of the fleſh, (the carnal part) that the ſpirit might be ſaved in the day of the Lord.
So that when we threaten judgement, when we retain the ſins of men, when we give them up to Satan, either in preaching, or in Church-cenſures, when we ſay of any perſon, Take him Satan, our aim muſt be that Chriſt may have him, that his corruption may be mortified, and that he may be ſaved by this means. And therefore let the Miniſters of Jeſus Chriſt have this continually in their eye, how they may reach this great end. Let all his under-officers in the adminiſtration of the power which Chriſt hath put upon them drive at that, for which Chriſt received his, that they may bring his people to eternal life, as you have it in my Text.
Is it ſo that the authority of Jeſus Chriſt with which, &c. is chiefly Uſe 3 for the good, &c. Then let us apprehend it to be ſo, and let us look upon it ſo, when he is executing this authority and this judiciary power of his upon the enemies of his people, even to their utter ruin and deſtruction. When he deſtroyes his Churches enemies, when he conſumes them that they may not be, (as this he doth ſometimes by vertue of this power which God hath put into his hands, and we have ſeen it in theſe latter days) let us conſider that he doth not this ſo much for their hurt, as for the good of his people. That his aim is not ſo much at the deſtruction of the one, as at the preſervation of the other. When he is laying on upon them with his keen and glittering ſword, let this be our meditation, Now Chriſt is doing ſomething for his poor people.
And this the Saints of old have done; And therefore David, or whoever elſe it be, that is the author of Pſal. 136. recording many judgements of the Lords which he had brought upon the Churches enemies, makes this the running verſe between continually, For his mercy endureth for ever. He ſmote all the firſt born of Aegypt, For his mercy endureth for ever. He overturned Pharoah and his Hoſt in the red Sea, For, &c. He ſmote great Kings and ſlew famous Kings, as Sihon King of the Amorites and Og, &c. For his mercy endureth for ever. A man would think he ſhould have rather ſaid, he did ſuch things as theſe, becauſe his anger and his wrath endures for ever. What mercy was it for the Lord to ſlay Kings and to deſtroy Nations? truely it was none to them that were deſtroyed, but it was ſweet and precious mercy to them for whom they were deſtroyed. And Chriſt would have it known that in the execution of his vengeance on the wicked, he hath not an aſpect ſo much upon the miſery he brings the wicked to; no, his thoughts are taken up with the mercy and the love he manifeſts to his people; And when he layes about him, and ſlaſhes down the enemies in heaps, he ſeemeth to forget the hatred that he bears to them, and to think of nothing elſe but mercy, mercy to his Saints, Thus I kill them and deſtroy them, becauſe my mercy, &c. And therefore let us learn to look upon it ſo, to have ſuch thoughts and apprehenſions upon ſuch occaſions.
And that the rather, becauſe there is an inconveniency in it many times, when we behold Chriſt in another way. We look upon the Judgements which he wreaks and executes upon the Enemies and perſecuters of the Church, as if he brought them on them out of ſuch a hatred to them, as we our ſelves are apt to have. And ſo our hearts are carried out in wayes of malice, and we make Chriſt upon the matter, but the inſtrument of our revenge. Whereas if we did apprehend him as aiming not ſo much at the deſtruction and ruine of the wicked, as at the good and preſervation of his people, and as adminiſtrations of his power which he ſees neceſſary for the peace, and welfare of the Saints, our hearts would be in a more ſweet and holy temper, then they are ſometimes in ſuch caſes. For then my brethren, we ſhould ſee the Love of Chriſt in all theſe diſpenſations of his wrath: the more his anger is declared at any time againſt the wicked, the more we ſhould be taken up with thoughts and apprehenſions of his love to us. The greater fury and diſpleaſure he reveals againſt them, the more we ſhould be led to contemplation of his mercy to our ſelves. Oh, what are we that he ſhould have ſuch dear reſpects to us? That he ſhould be ſo angry with poor creatures, and execute ſuch heavy judgements on them for our ſakes.
Uſe 4 Is it ſo that the authority, &c. is chiefly for the Good, &c. This then methinks, ſhould prevail with wicked men, yea though they periſh, to have better thoughts of Chriſt, and milder apprehenſions then they have. For you muſt know, my brethren, that Chriſt hath many Enemies; there are abundance in the world that hate him whoſe very hearts do riſe againſt him. And whence is this, but becauſe they look upon him as one that aims at their deſtruction, as one that means to have their blood, to ruine them, and damn them in the pit of hell for ever. Now I beſeech you, my beloved, do not ſo miſtake your ſelves; think not ſo hardly of the Lord Chriſt. Believe it, Jeſus Chriſt hath other purpoſes then theſe, whatever you conceive of him; he came not to judge the world, but that the world by him might be ſaved. He came not to deſtroy you, but to ſave his own people. And therefore if you be deſtroyed, thank your ſelves, and not him. Your help if you have any, is of him; but your deſtruction is of your ſelves.
Do but conſider, I beſeech you, what Chriſt hath done, what means he hath afforded you for your ſalvation. He hath aſſumed your nature who are reprobates, as well as yours who are elect. He hath laid down a price of worth ſufficient in it ſelf for your ſalvation, ſo that there is not one of you excluded from it, becauſe it will not reach to you as well as others, becauſe it is too narrow and too ſcant to ſatisfie for all, if all ſhould apprehend it, and lay hold upon it. No, he hath ordered matters ſo, that there is enough put in, not for believers only, but for them that periſh too. And that which is put in, as it is ſufficient for you, ſo it is applicable to you as well as others. As it was paid in your nature, ſo any of your nature may partake it, if they will lay hold upon it. It is a ſatisfaction which nothing but your unbelief and your refuſal can make you uncapable of. And hence the Lord will have a tender of it to be made, the Goſpel to be preached to you as well as others; ſo runs the tenour of his own Commiſſion, Go, preach the Goſpel to every creature; Tell every man without exception, that there is good news for him, that Chriſt is dead for him if he embrace him. Yea Chriſt himſelf doth by his Meſſengers perſwade, you, yea intreat you, and beſeech you to accept him. Yea, more then ſo, he works upon you by ſome kind of operation of his Spirit, and you reſiſt the Holy Ghoſt. He waits upon you many dayes, yea many years, even till his head be full of dew, and his locks wet with the drops of the night, he exercizeth much long-ſuffering to you, he is patient, not willing that any ſhould periſh, but that all ſhould come to repentance. All this he doth; and doth this look as if it were his aim to damn you, as if he ſought your ruine and deſtruction? It's true indeed you are by accident in the worſe caſe for Chriſt; you will have one day cauſe to wiſh (if you continue in your unbelief) that Chriſt had never been Incarnate, that you had never heard of him. But I beſeech you, whoſe fault is all this? is it Chriſts, or is it yours? you had been damned if Chriſt had never come; and when he came, he came to you as well as others. And he came not to deſtroy you, he came not to condemn the world (alas that was not his intention) but that the world by him might be ſaved. And therefore I beſeech you, do not thinks amiſs of Chriſt in this buſineſs. If he ſhould condemn you, yet do not you condemn him, as if your condemnation were the thing he looked for. If you will periſh, think not the worſe of Jeſus Chriſt, but juſtifie him, and applaud his mercy when you are ſinking into hell. Give teſtimony to the truth, and ſay, he hath done much to ſave me, but he hath done nothing to damn me. He came into the world to ſave ſinners; that was indeed the end of his coming; but I, by my rebellion, and my obſtinacy, and my unbelief, have made him do that which he came not for, even to deſtroy me. It was not Jeſus Chriſt; no, it was my own perverſneſs and incredulity, that hath undone me, and everlaſtingly, and brought me to this place of torment.
Uſe 5 Is it ſo, that the authority, &c. is chiefly for the good, &c. Then certainly they ſhall be ſaved, they may rely and reſt upon it as an unqueſtionable thing. Chriſt hath received his power and his authority for this end, his Father hath beſtowed it on him for this end, that he may give eternal life to as many as God hath given him; and certainly they will not both be diſappointed of their main intention; They will not be croſſed in that which is their great deſign. Its true, the carrying on, and the accompliſhment of the work of our ſalvation is a very hard buſineſs, it meets with many difficulties, and with many oppoſitions. But Chriſt you ſee is abſolutely and compleatly furniſhed to go through with it, and to ſave us to the utmoſt. If he were only veſted with authority and power over the fleſh which he intends to ſave, it would fall ſhort in this buſineſs: For there is other fleſh that would reſiſt, and hinder their ſalvation. There is fleſh within them, and there is fleſh without them, that would oppoſe this great work. The people of the Lord Chriſt have all of them much fleſh, and much corruption in them. And there is much fleſh without them, a multitude of wicked and ungodly men. And both of theſe, this fleſh within them, and this fleſh without them, are mighty obſtacles, and great impediments to the great end propounded in my text, the giving of eternal life to them. The fleſh without them, I mean the world and worldly men will ſeek to terrifie them, or allure them, or perſwade them from the waies of God, and will deceive, if it were poſsible, the very Elect. The fleſh within them will cloſe with that which is without on all occaſions, and labour to withdraw them from the living God. So that, as I have ſaid, if Chriſt were only veſted with authority and power over the fleſh which he intends to ſave, it would fall ſhort in this buſineſs. But God you ſee hath given him power over all …eſh, that he may give eternal life to as many as he hath given him. Not only power over the fleſh to which he means to give eternal life, but power over all fleſh, that he may give eternal life to them. That other fleſh may not reſiſt and hinder him in this buſineſs. And therefore let us chear and comfort up our hearts in ſweet aſſurance of ſalvation, as many of us as belong to Chriſt. We are diſcouraged now and then perhaps when we perceive how ſtrong the fleſh within us is, how mighty and how violent, and how prevailing our corruptions are. We are afraid the wicked world, the fleſh without us, will overcome us in the end; either by honours and preferments, or elſe by threats and perſecutions, and ſo will hazard our ſalvation. But here's our never failing comfort, Chriſt hath power over all fleſh, that he may give us eternal life. He hath power over the fleſh within us, he can ſubdue and maſter our corruptions when he pleaſes, he can pluck down thoſe ſtrong holds. He hath power over the fleſh without us, he can overcome the world, yea he hath overcome the world. And therefore let us be of good chear, let us be confident we ſhall have eternal life at laſt; for God hath given him full power to this end, and to this purpoſe, that he may give it, and that none may hinder it.
Is it ſo, that the authority of Jeſus Chriſt with, &c. is chiefly, &c. Uſe 6 Oh, how much are we bound to God and Chriſt? to God the Father, that he hath given? to God the Son, that he hath taken this authority for this End? That both of them have been ſo careful, that the authority of Chriſt might be ſufficient to go through with the buſineſs, and all this for our ſakes. Oh, what are we that God and Chriſt ſhould have ſuch dear reſpect unto us, that they ſhould honour us ſo far, that our ſalvation ſhould be the end of the authority of Jeſus Chriſt! It is but fit that we ſhould be for him; that all that we are, or have, ſhould be for Chriſt. But that all that Jeſus Chriſt as Man and Mediator hath, ſhould be for us; that all his power and his authority over the world ſhould be for us; that we and our eternal happineſs ſhould be the end, as it is made in this place; and Jeſus Chriſt, and his authority in this reſpect ſhould be but a means to this end; this is a mercy and an honour, which we cannot reach to ſee the bottom of it any way. And that we ſhould have the preferment here, that the authority which Chriſt hath over all fleſh, ſhould not be for them but us, that he may give to us eternal life, who are a little remnant of worthleſs inconſiderable men; That Chriſt ſhould have ſo great authority for ſuch a little petty company, this is mercy with a witneſs: Let us ſit down and wonder at it, and be thankful for it while we have a day to live.
And thus far of the end of the authority of Jeſus Chriſt; for which he is inveſted with it by his Father, conſidered in the lump and in the groſs.
Proceed we now to take it into parts. It is in general, as you have heard, that he may be enabled to diſpence to his people, that which is for their everlaſting welfare and ſalvation, that he may give eternal life to as many as God hath given him: Particularly we have here to be conſidered, Firſt the thing it ſelf to be diſpenced by vertue of this power and this authority of Jeſus Chriſt, and that is life, yea life eternal. Secondly the manner or the way of diſpenſation, it is to be diſpenced as a gift, in the nature of a gift, in a way of free donation, that he ſhould give eternal life. Thirdly the objects of this diſpenſation, or the perſons to whom this life here mentioned is to be diſpenced, and that is not to all men, but to as many as the Father hath beſtowed on Jeſus Chriſt; As thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him.
Begin we with the thing it ſelf to be diſpenced, by vertue of this power, and this authority of Jeſus Chriſt: And here let us take notice of the nature of it, and of the adjunct of it. Firſt of the nature of it, it is life: Then of the adjunct of it, it is life eternal.
As for the firſt of theſe, my Brethren, you muſt know that naturally, and originally we are all dead men. We are all dead born, we came into the world, my Brethren, in a ſtate of death and condemnation. And in this ſad condition we continue of our ſelves, we are not able to put life into our ſelves. No, we can no more raiſe our ſelves to the life of grace, then a dead man can raiſe himſelf to the life of nature. And therefore God, becauſe he would have ſuch a number quickened as he hath reſolved upon, hath given power to Jeſus Chriſt to this end, and to this purpoſe, that he may give life to thoſe who of themſelves are utterly void of it, and no way able to attain it.
And that his mercy may be full, he hath appointed him to give them ſuch a life as is uncapable of diſſolution. The life that Adam in the ſtate of innocency enjoyed, the life of righteouſneſs; and the life of holineſs, you know, was periſhable in it ſelf, and ſo accordingly was left of God. His ſtate in this condition was mutable, and accordingly he fell from it, from a ſtate of grace and life, to a ſtate of ſin and death. But now God hath inveſted Jeſus Chriſt with power to give his people ſuch a life as ſhall be durable, as ſhall, in this reſpect, tranſcend the life that Adam had, even in the ſtate of innocency it ſelf; that he may give eternal life to as many as God hath given him.
The points to be obſerved are two: Firſt, They that are Chriſts have life from Chriſt; and ſecondly, The life which they have from him is eternal.
DOCTRINE. They that are Chriſts, have life from Chriſt.
He giveth life to as many as God hath given him. The life which they enjoy, they have from him, they have it not originally in themſelves; he is the author and the fountain of it. And therefore he is ſaid to be a quickning Spirit, 1 Cor. 15.45. becauſe he quickneth and enliveneth all his members. And he is called our life very often in the Scripture, I am the way, the truth, and the life, ſaith our Saviour of himſelf, John 14.6. When Chriſt who is our life, ſaith the Apoſtle, ſhall appear, then ſhall we appear with him in glory, Col. 3.4. When Chriſt who is our life, that is, the author, the efficient of our life. And hence, ſaith the Evangeliſt, he that hath the Son, hath life, 1 John 5.20.
This may ſerve to prove the point, They that are Chriſts, have life from Chriſt.
Now to open it a little before we come to application, there is a two-fold life which all Chriſts people have from Chriſt, according to the two-fold death which they are under out of Chriſt. For as there is a two-fold death in ſin: The death in ſin with relation to the raign and dominion of it, the death in ſin with relation to the guilt and obligation of it to damnation: So on the other ſide there is a two-fold life of grace oppoſed to theſe, the life of grace inherent, and the life of grace imputed. The life of holineſs, and the life of righteouſneſs. The life of Sanctification, and the life of Juſtification. And both of theſe, they that are Chriſts, receive from him, he gives his people both theſe.
Firſt, Chriſts people have from him the life of holineſs, or the life of Sanctification, which is oppoſed to the dominion and the raign of ſin; before they are revived by him, they are under this dominion, and ſo in that reſpect are dead, as the Apoſtle Paul intimates to the Romans, Rom. 6.12. ye are alive to God, ſaith he, through Jeſus Chriſt our Lord. And what doth he infer upon it? Let not ſin raign in your mortal bodies; by which he intimates expreſly, that while ſin raigns in any man, ſo that he voluntarily reſigns and yields himſelf up to the rule and the dominion of it, as Subjects to their Soveraign and annointed Prince, he is not alive to God; he is indeed a dead man, he hath no life of holineſs or grace in him. But when the raign of ſin is once aboliſhed and diſſolved within him, ſo that he doth no longer willingly obey it in the luſts thereof, but yieldeth up himſelf to God, then he is alive to God, then he lives the life of God; the life of holineſs and grace. And this life he hath from Chriſt; And therefore it is added preſently, ye are alive to God through Jeſus Chriſt our Lord: And of this life it is that the Apoſtle ſpeaks, Gal. 2.20. and makes Chriſt the Fountain of it: I live, ſaith he, that is, I live the life of grace; and yet not I, but Chriſt liveth in me, and this life which I live, I live by the faith of the Son of God who loved, &c.
Secondly, Chriſts people have from him the life of righteouſneſs, or the life of Juſtification, which ſtands in oppoſition to the death in ſin, with relation to the guilt. While the guilt of ſin remains upon a man, ſo long that perſon is a dead man, ſo long he is dead in Law, as we expreſs it commonly, he is bound over to eternal death and condemnation. And thus it is with every man while he continues in the ſtate of nature. He is condemned to die, and ſo in that reſpect is dead in the ſentence of the Law: although the ſentence be not executed on him, as our Saviour ſpeaks John 3.18. He that believes not is condemned already: But when a man is juſtified, abſolved, and acquitted from the guilt of all his ſins, he is no longer dead in Law, but as a Malefactor that is pardoned, his life is given him, as we uſe to ſay. And therefore it is ſtiled in Scripture the juſtification of life, becauſe it brings life to the perſon juſtified, viz. that life that is oppoſed to condemnation, the ſentence or the doom of death; For of that ſpeaks the Apoſtle, Rom. 5.18. the free gift came upon all to juſtification of life. And this is made the gift of Chriſt, and he is ſaid to be the author and the fountain of this life, in that place. As by the offence of one (that is of Adam) judgement came upon all men to condemnation, ſo by the righteouſneſs of one (that is of Chriſt the ſecond Adam) the free gift came upon all to juſtification of life.
Now is it ſo, my Brethren, that they that are Chriſts have life from Uſe 1 Chriſt? here then examine in the firſt place, whether you be Chriſts or no. If you belong to him (I mean by real calling and incorporation) you have received life from him. You hear he hath received power from God the Father to this very end, that he may give eternal life to as many as God hath given him. And out of queſtion he is not unfaithful in the adminiſtration of this power and the diſcharge of this truſt. Well then, if you be his, he hath given you this life, he hath quickened you, and raiſed you with himſelf, you are partakers of his reſurrection. And therefore I beſeech you ſearch a little whether it be thus with you or no.
It is a thing which may be known in ſome degree, if you be diligent; for the Apoſtle knew that the Epheſians and the Romans were alive, that they were quickned from the death of ſin: And this he did by outward evidence and by the ſigns of life which he obſerved in them. And we may much more know our own Condition and eſtate in this reſpect if we be not very wanting to our ſelves. And therefore prove your ſelves, my brethren, whether you have the life of Chriſt in you, and you may do it by theſe ſymptoms following.
Firſt if you have received life from Chriſt, you are ſtrangely altered men; ſome little alteration there may be in ſome reſpects, and yet a man may ſcarcely note it, or obſerve it in himſelf. But when ſo great a change as this ſhall paſs upon him, it is impoſſible almoſt but he ſhould feel it. There be many alterations that may happen to a man in the paſſage of his life, as cuſtom and experience make a change, and honour and preferment make a change, a great change in ſome men, eſpecially in weak ſpirits; and age, and time, and place, and many other things do make a change. But this infuſion of the life of Chriſt into a perſon that was dead before, is the greateſt change of all. It makes a man a new creature, and that in all reſpects too, which is a very great matter. Old things are done away, all things are become new, 2 Cor. 5.17. He hath new thoughts and new affections, new pleaſures and delights, ſtudies, deſires, ends, purpoſes, companions and acquaintance; So that he is not now the ſame man that he was before. When his old luſts, his old temptations, his old companions and acquaintance come to call upon him, and think to find him as they did in former times; he may anſwer them and ſay You are deceived, for I am altered, I am another man, another creature, I am not in the temper nor of the diſpoſition that I was before.
Secondly, If you have received life from Chriſt, you have within you ſharp deſires after the food by which this life is nouriſhed and preſerved. The word of God (my brethren) is the milk that feeds it, which every child of God delights to ſuck, 1 Pet. 2.2. And have you quick and ſtirring appetites to this milk? do you as new born babes deſire it? do you thirſt and long for it? do you hunger after it, ſo that you cannot be content without it? is it pleaſing to your palate, delicious to your taſte to feed upon? it is an evidence of life. But if there be no ſtomack to this kind of food, if you be well content without it, if you be never hungry, if you find no taſte at all in the good word of God, but ſay of this as Iſrael of the Manna once, Our ſouls loaths this light bread, there is no weight, no ſubſtance in it, it is a ſign you have not yet this light of Chriſt in you.
Thirdly, If you have received life from Chriſt, you are moved, you are acted by the principles of that life. Every kind of life (my brethren) hath principles agreeable to it, inclining it to turn to that which ſuites with it, and on the other ſide to turn from that which is deſtructive and contrary to it. So hath the vegetative life, the life of plants; ſo hath the ſenſitive, the life of beaſts; ſo hath the reaſonable life, the life of men, and ſo hath the life of Chriſt, the life of Saints. Now this life of Chriſt my brethren, hath principles exceedingly above the principles of any of thoſe other ſorts of life. And ſo accordingly, they that have this life from Chriſt, do live by higher principles, (I will not ſay then thoſe of plants or thoſe of beaſts, but, then thoſe of men too; thoſe who are meerly men, and no more; who are not holy, ſanctified men.
Some men there are you know, who live like beaſts, who melt away in ſenſual and voluptuous pleaſures and delights, who eat, and drink, and ſleep, and luſt, and ſatisfie their luſts, and there is all. And therefore they are ſaid in Scripture to be brutiſh, becauſe the brute part in them over-powers the rational, becauſe they live and walk by brutiſh principles, by the principles of beaſts. They do juſt as beaſts do, and many of them worſe too, as if they were to have the ſame end that beaſts have. And ſome of late have vented ſuch doctrine as if the ſouls of men did periſh with their bodies, as the ſouls of beaſts do. Others there are who live like men indeed, but it is like meer men, as the Apoſtle ſpeaks of the Corinthians, 1 Cor. 3.3. Are ye not carnal, and walk as men? They live at beſt no higher then the principles of reaſon carry them, and that is but a litt e way. They bring them at the very utmoſt no further then the young man which our Saviour ſpeaks of, to be not far from the Kingdom of heaven, or not ſo far as many others are, but they can never bring them home.
But they that have received life from Chriſt, my brethren, live by nobler and diviner principles then theſe are, ſuch as are full of light and beauty, ſuch as carry on the ſoul to ſupernatural and ſpiritual things, for the attaining and enjoying of the higheſt good. They know what it is to live above the principles of beaſts, above the principles of men, they live by principles of faith of ſpirituall men: which are far more above the principles of reaſon, then the principles of reaſon are above the principles of ſenſe.
Fourthly, if you have received life from Chriſt, you live to Chriſt; and therefore it is called the life of Chriſt, becauſe as it comes from Chriſt, ſo on the other ſide, it tends to Chriſt, from whom it comes. It cauſes us to live no longer to our ſelves, but to him that died for us, that is to Chriſt, as the Apoſtle ſpeaks, 2 Cor. 5.15. All other men who have not this life in them, live to themſelves, and not to Chriſt; they have no higher end then ſelf in all their actions; They make themſelves, their pleaſures, or their profits, or their honours the ſcope and center of their motions; Yea in the very holy and religious duties they perform, they look no further then their own ends; And ſo in the performance of them, they are but ſervants to their own Luſts.
But now they that have life from Chriſt, they live no longer to themſelves; no, they have nobler aims in all their wayes; and while unſanctified men, who live the life of nature only, do make themſelves their end, even in their holy and religious duties; the Saints who live the life of Chriſt, do make the Lord their end, even in their ordinary, and their Common actions. In every thing his glory is continually in their eye, even in their worldly and their ſecular employments, while in theſe they do not ſeek their own things, but the things that are of Jeſus Chriſt.
Uſe 2 Is it ſo, that they that are Chriſts have life from Chriſt? that the life which they enjoy they have from him; if then you find upon examination that you have received this life from Chriſt, the life of righteouſneſs, and the life of holineſs, conſider with your ſelves what thanks you ſhould return to him. Ah my beloved, what cauſe have we to magnifie and to admire the grace of Chriſt, that he ſhould give us this life; That he ſhould raiſe us from our graves of ſin, having looſed the powers of death, that we might not beholden of them! We think that we can never be ſufficiently thankfull to one that hath ſaved our lives and reſcued us out of the jaws of death. Now Jeſus Chriſt who is our life, hath done this for us; we were condemned perſons, we were dead in Law, and he (by virtue of the power, and the authority with which he is inveſted by his father) hath given us our lives, he hath ſealed a pardon to us: So that now we may walk abroad at large, and need not fear that the ſentence of the Law, the doom of death will be executed on us; Ah my beloved, what ſhall we return to Chriſt? how ſhall we melt our ſouls into ſufficient celebrations of his goodneſs to us? We were dead, but are alive: we were loſt, but are found. Oh let us ſay as Hezekiah did, The living, the living, they ſhall praiſe thee as we do this day. And let us do as the Apoſtle did, Rom. 7.25. who having, in the former verſe, cryed out, Oh wretched man that I am, who ſhall deliver me from this body of death, had preſently ſuggeſted to his thoughts that Chriſt had done it, and then cries out, in a way of gratulation, as he had done before in a way of lamentation, I thank my God through Jeſus Chriſt our Lord.