The Works of William Bridge Volume 3, Sermon 1
Preached at Stepney. July, 2. 1648.GALATIANS, 2. part of the 20. verſ.
—Nevertheleſs I live, yet not I, but Chriſt liveth in me.
IN this Epiſtle, the Apoſtle Paul does induſtriouſly prove, That a man is juſtified by faith in Chriſt alone, and not by the works of the law. Which he plainly affirms at the 16. verſe, Knowing that a man is not juſtified by the works of the law, but by the faith of Jeſus Chriſt, even we have beleeved in Jeſus Chriſt, that we might be juſtified by the faith of Chriſt, and not by the works of the law: for by the works of the law ſhall no fleſh be juſtified. But if a man be not juſtified by the works of the law, then a man may live as he liſts, may ceaſe from working. Not ſo (ſaies the Apoſtle) for ſo, we our ſelves ſhould be found ſinner, and Chriſt would be made the miniſter of ſin, which God forbid: (verſe 17.) yea, and I ſhould build again the things which I have deſtroyed, and make my ſelf a tranſgreſſor: (verſe 18.) But I through the law, am dead unto the law, that I might live unto God. (verſe the 19.)
But if a man be juſtified by faith alone, and ſo by the death of Chriſt; then a man is crucified with Chriſt: and if a man be crucified, or if you be crucified with Chriſt, how then do you live? Yes, (ſaies he at the 20. ver.) I am crucified with Chriſt, Nevertheleſs I live, yet not I, but Chriſt liveth in me.
Nevertheleſs] or now I live. [I live] that is, a ſpiritual life. There is a Natural life: and there is a Spiritual life. He does not here ſpeak of the Natural life, when he ſaies, Nevertheleſs I live; becauſe he adds, yet not I, but Chriſt liveth in me: that is, Spiritually. And when he ſaies, I live: he ſpeaks it in the Perſon of every Believer: not in his Own Perſon, but he perſonates a Believer all along. I through the Law, am dead to the Law, that I might live to God; I a Believer. And, I am crucified with Chriſt: I a Believer. And, Nevertheleſs I live. All along he does perſonate a Believer, and does not ſpeak in his own Perſon, but in the Perſon of a Believer. And he ſaies here, Nevertheleſs I live. He had ſaid before, That we are juſtified by Faith alone, and not by the works of the Law: and that a Believer was crucified with Chriſt. Now (ſaies he) This Doctrine that I have preach'd unto you, is no way oppoſit unto our Spiritual life, or unto our Holineſs; yet, now I live, or, nevertheleſs I live. From whence then you may obſerve theſe Two things.
Firſt. That every true Believer, every Godly, Gracious man, is a living man, lives aſpiritual life, is in the ſtate of life.
Secondly. That our juſtification by faith alone, and our being crucified with Chriſt; is no enemy, but a friend unto this Spiritual life. Nevertheleſs, I live.
Doct. 1 Firſt of all. Every Godly, Gracious man. is a living man, is in the ſtate of life; lives a Spiritual life.
And this ye have moſt expreſly, in that 6. Chap. of John, at the 40. verſ. This is the will of him that ſent me, That every one which ſeeth the Son, and believeth on him, may have everlaſting life, and I will raiſe him up at the laſt day. But though he ſhall have everlaſting life hereafter, it may be he hath not this life for the preſent: Look therfore what he ſaies at the 47. verſ. Verily, verily, I ſay unto you, He that beleeveth on me hath everlaſting life. 'Tis not ſaid, He ſhall have everlaſting life, but he hath everlaſting life; everlaſting life is begun in him already. And that ye may be the more ſure of it, he gives you a double Verily; Verily, verily I ſay unto ye, He that believeth on me, hath everlaſting life. But how can this be? Nay, how ſhould it be otherwiſe? for a mans life is, as his meat is: and ſaies our Saviour, I am the bread of life, at the 48. verſ. Then at the 54. verſ. Wheſoever eateth my fleſh, and drinketh my blood, hath eternal life: For my fleſh (at the 55. verſ.) is meat indeed, and my blood is drink indeed; he that eateth my fleſh, and drinketh my blood, dwelleth in me and I in him: As the living Father hath ſent me, and I live by the Father; ſo he that eateth me, even he ſhall live by me. So that ye ſee, this Chapter is ful of it, here is a cloud of wineſſes: I ſay therfore, That every godly, gracious man, is a living man, and lives another life from the life of the world, a ſpiritual life, and is in the ſtate of ſpiritual life.
For the opening of this Truth unto ye, We muſt firſt of all enquire, What this Spiritual life is. Take therefore this deſcription of it: It is that ſupernatural perfection of ſoul, whereby a man being united unto Chriſt, by the Spirit, is able to act, move, and work towards God as his utmoſt end.
Firſt (I ſay) [It is a ſupernatural perfection] There is ſome perfection in every life: Life is the greateſt good and perfection: Death is the greateſt evil. Therefore when the Lord theratned Adam, to puniſh him for eating the forbidden-fruit, he ſaies, The day thou eateſt thereof, Gen. 2.thou ſhalt die the DEATH. Death is the greateſt evil, and ſo Life is the greateſt good and perfection. And this the Devil knew full well,Joh, 2.4. when he ſaid, Skin for skin, and all that a man hath will he give for his life. So that life is a perfection. But I ſay, this Spiritual life, It is the Supernatural perfection of the ſoul. And therefore in the 4. chapter of the Epheſians, and the 18 verſe, This life of the Saints, the very life of the Saints is called The life of God. 'Tis a ſupernatural perfection of ſoul therefore.
Secondly, As it is a ſupernatural perfection of Soul: So it riſes from our Ʋnion with Chriſt by the Spirit. A man is united to God by faith, and by the Spirit: and as our outward life does ariſe from the union between the ſoul and the body; and though the body be never ſo fair or full, yet if it be not united to the ſoul, it is but a dead carkaſs: So our Spiritual life, it doth ariſe from our union with Chriſt; and though a man have never ſo many moral virtues, and his converſation be never ſo fair, yet if not united to Chriſt by the Spirit, he is but a dead man, ſpiritually a dead man. And therefore ſaies the Apoſtle here in the Text, Nevertheleſs I live, yet not I, but Chriſt liveth in me.
Thirdly. As it ariſes from our union with Chriſt, by the Spirit: So (I ſay,) It is that Supernatural I perfection, whereby a man is able to act, and move, and work towards God as his utmoſt and laſt end, And therefore ſaies the Apoſtle in the former verſe, I through the Law, am dead unto the Law, that I may live to God. To God, as my laſt and my utmoſt end. And when a man is able to act, and move, and work towards God, as his laſt, and utmoſt end, then he is ſaid to live ſpiritually. So that then ye have this deſcription of our ſpiritual life; I repeat it again. It is that ſupernaturall perfection of ſoul, whereby a man being united unto Chriſt, by the Spirit, is able to act, and move, and work towards God, as his utmoſt end.
Queſt. 2 Secondly. Whereby may it appear, That every godly, gracious man, is thus a living man, made partaker of this ſpiritual life, ſo as to he able to act, and move, and work towards God as his utmoſt end?
Anſw. I will take but the Three ordinary lives that are in the world. The vegetative life, the life of Plants and Herbs. The Senſitive life, the life of Beaſts. And the Rational life, the life of Man. And I wil ſhew ye, That the Eſſential properties of all theſe lives, are in a Spiritual way in the godly; and then the Argument will lie thus: If the Eſſential properties of all theſe lives be in a ſpiritual way in every godly man: then certainly, every godly, gracious man, is a living man, and in the ſtate of life; living another life from the life of the world.
Firſt. Take the life of plants and herbs, or of flowers, and what is the Eſſential property of the Vegetative life? It is to grow; no ſooner hath a thing the Vegetative life, but it does grow. All plants, and herbs, and flowers, they grow, and trees they grow, becauſe they have this Vegetative life. And ſo the Saints do, they grow in grace. It's ſaid of them in the 84. Pſalm, They go from ſtrength to ſtrength. It is an Hebraiſme, and it notes Augmentation; From, To, notes Augmentation. And the like Hebraiſmes ye have in the New-Teſtament. In Rom. 1.27. For therein is the righteouſneſs of God revealed, from faith to faith. It notes the augementation of faith. And ſo in 2 Cor. 3. ult. But we all with open face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image, from glory to glory. It notes an augmentation of glory. And ſo, They go from ſtrength to ſtrength. That is, they grow in ſtrength; it notes, an augmentation of their ſtrength. But ſuppoſe they do want the Means, and want the Ordinances, do they grow then? Yes. It is that which is ſaid in the ſame Pſalm; Though they walk thorow the valley of Baca, and be in a dry place, where no water is; yet they go on from ſtrength to ſtrength. And, we ALL with open face beholding as in a glaſs, the mirror of the Lord, are changed from glory to glory. Not ſome, but all; all believers, and all the godly, they do grow in grace. And this ye know, is the difference between a Painted child, and a Living childe, Take a living child, and though he be but little, and very weak, yet he grows bigger. But now, a child that is painted upon a wall, a painted child grows not: and if a man come to ye and ſay, What's the reaſon that this child does not grow? two or three years agone he was as big as now he is? you will eaſily anſwer, becauſe he is but a painted child, he is not a living child; if he were a living child he would grow. Now the Saints and people of God, they grow in grace, and therfore they are living children: they are living children, and therefore they grow in grace.
Secondly. What is the Eſſential property of the Senſitive life, of the life of Beaſts, of the life of Birds? (for they live another life than the life of Trees, and the life of Flowers, and of Herbs) what is the Eſſential Property of that kind of life? The Eſſential property of that kind of life is, To be ſenſible of good or evil ſutable unto them. And ſo the ſaints and people of God are: they are ſenſible alſo, they are not paſt feeling, as tis ſaid of wicked men, but they are ſenſible of things ſutable to them. Indeed, they have not the ſence and feeling of things as they would, or do deſire: but there are Three tings which the Saints and people of God are all ſenſible of. They are ſenſible of their Sins; eſpecially if they be committed againſt their knowledge. They are ſenſible of the Hiding of Gods face from them. And they are ſenſible of the Churches miſeries.
They are very ſenſible of their ſins: Rom. 7.23, 24.2 Cor. 12.10.And therefore Paul cries out, O wretched man that I am! I find a law in my member: O wretched man that I am! Ye reade in other places of his Epiſtles, he ſaies, He will rejoyce concerning his Afflictions & Infirmities. He tels us how he was ſton'd, & how he was impriſon'd, ſcourg'd, whipt: & in al that he does not cry out, O wretched man that I am! But now finding the law in his members, he is more ſenſible of that than of any affliction; here now he cries out, O wretched man that I am, who ſhall deliver!
And as for the Hiding of Gods face: The people of God are the moſt ſenſible of that too. For ye know what David ſaid,Pſal. 42.10. As a ſword in my bones, while they ſaid unto me, where is now thy God? The Lord had hid his face from him: Oh! (ſaies he) This is a ſword in my bones, while men ſay unto me, Where is now thy God? And ſo our Lord and Savior Chriſt, when he was upon the croſſe, he cries out,Matth. 7.46. My God, my God, why haſt thou forſaken me? He does not cry out unto his Apoſtles, and Diſciples, why have you forſaken me? They all left him, and yet he did not ſay, Oh! Thomas, Oh! Peter, Oh! Matthew, Oh! al my Diſciples, and Apoſtles, why have you forſaken me? And the Sun had withdrawn his light; and he does not ſay, why haſt thou forſaken me? He felt many pains, being pierced thorow, nail'd unto the Croſſe; and yet He does not cry out and ſay, Oh! what pains, and tortures do I feel? But, as ſenſible of this more than of all His outward torment, He cries out, My God, my God, why haſt thou forſaken me? And as 'tis with the Head, ſo 'tis with the Members.
And, as unto the Miſeries of the Churches. Jer. 9.1Ye know how it was with Jeremiah; O that my head were a fountain of tears, that I could weep day and night for the ſlain of my people. Thus (I ſay) a godly man, though he have not the ſence and feeling of his ſin, and of other things as he would have; yet theſe Three things he is eſpecially ſenſible of: Senſible of his own Sin, eſpecially that committed againſt knowledge. The Hiding of Gods face from him. And the Miſeries of the Churches. Surely therefore, he is alive, he hath this Eſſential property of this life in a ſpiritual way, and therefore he is alive, and in the ſtate of life.
Thirdly. Take now the Third life, the life of Reaſon, the Rational life, the life of Man: And what is the Eſſential Property of that life? It is, To underſtand, to know, & to reflect upon a mans own actions, whether they be Good or Evil. A Beaſt does many actions: but a Beaſt hath not power to reflect upon his own action, to conſider whether it be Good or Evil, when he hath done the action. Herein a man is diſtinct from a Beaſt. A Beaſt underſtands not, knows not, is not able to reflect upon his own action, and to conſider whether it be good or evil when he hath done it. But now a Man that hath this Rational life is; and the more of man in a Man, the more he is able to reflect upon his own action. Look I pray into the 46. Chapter of Iſaiah, and there ye ſhall find this to be the Eſſential property of a Man: at the 8. verſe, Remember this, and ſhew your ſelves men. Wherein? bring it again to mind, O ye tranſgreſſors. Reflect upon your own action, and conſider what ye have done, and thus ye will ſhew your ſelves to be men, to have the life of men in you. And upon this account, when as the Prodigal bethought himſelf, then he is ſaid to return unto himſelf. Now every godly, gracious man hath this power, to reflect upon his own action. And therefore converting Ephraim is brought in thus,Jer. 31.19.2 Cor. 13.5. Smiting himſelf upon his thigh, ſaying, Oh! what have I done? And in that of the Epiſtle to the Corinthians, it is ſaid, Know ye not, how that Chriſt is in you, unleſs ye be reprobates. That is, unleſs ye be Reprobates, ye may know that Chriſt is in you. A Reprobate indeed, does not reflect upon his own action; but as a beaſt he goes on: he Prayes, (may be) and does not reflect upon his Prayer when he hath done: He Hears the Word, and does not reflect upon his Hearing when he hath done: he Sins againſt God, and does not reflect upon his own action, and Sin, ſmiting himſelfe upon his thigh, ſaying, Oh! what have I done? But now, every godly, gracious man does thus reflect upon his own action, and is able to do it. So then, take the Argument in the whole, and it lies thus: If a godly, gracious man, have all the Eſſential Properties of thoſe Three lives, in a ſpiritual way and manner; then certainly he is in the ſtate of life, and does live a ſpiritual life. Now (as ye have heard) Every godly, gracious man, hath all the Eſſential Properties of al theſe Three lives, in a ſpiritual way and manner; and therefore, certainly he does live a ſpiritual life, he is in the ſtate of life.
Queſt. 3 But how may it appear, that others are not in this ſtate of life? that a wicked man is not in the ſtate of life? that a wicked man is a dead man, ſpiritually dead? that the godly, and the godly only, are made partakers of this ſpiritual life, and that others are not?
Anſw. Our Lord and Savior Chriſt does ſpeak expreſly, Ye will not come to me, that ye may have life. Joh. 5.40.But look into the 3. Chapter of John, and the 36. verſe, and ye ſhall find theſe words. He that beleeveth on the Son, hath everlaſting life: and he that beleeveth not the Son, ſhall not ſee life. Shall not ſee life; (mark thoſe words) he ſhall not come within the view, or ſight of life, or of the good things of life. He does not barely ſay, He ſhall not live: No, but he ſhall not ſee life, he ſhall not ſee the good things of life. So that plainly then, He that beleeveth not, is a dead man, ſpiritually a dead man, and lives not this ſpiritual life.
Object. But all motion does not come from life: can a man act, move, and work, and not be alive? Even wicked men, they Pray, and they Hear, and they Reade, and they Meditate, and they Act, and Move, and worke towards God, and they do many good things, and have many Moral vertues; and can all this be, and yet no life in them?
Anſw. Yes. For ye know, a Watch, or a Jack, or a Clock; they all move, and act, and work, and yet they have no life. Though a wicked man may act, and move, and work towards God; yet notwithſtanding, that motion does but ariſe from the natural perfection that is left in him by the fall. Take a Civil man, and though he have many moral vertues, what is there in him that lies beyond the reach of Nature, with the dye of Goſpel-Education. Put now, this Spiritual life, it is a Supernatural perfection. Indeed it is ſaid of Hypocrites, They have a Name to live: I but, they are dead; they are accounted living, but they live not: why? becauſe they are not united unto Chriſt by the Spirit, which is the other property of the Spiritual life. This Spiritual life (I ſay) It is the Supernatural perfection of the Soul, whereby a man is able to act, and move, and work towards God as his utmoſt end. Now there is no wicked man, that is able to move towards God as his utmoſt end: for, (as the Schools well ſpeak) wicked men, they do Uſe what they ſhould Enjoy, that is God: and they do Enjoy what they ſhould Uſe; that is, the World. What wicked man is there in all the world; that is able to move, and work towards God as his laſt and his utmoſt end? There is a Twofold End: There is an Hither-End, or a Proxie: and a Remote-End: A Hithermoſt-End, and a Remote, or ones Utmoſt End. A wicked man indeed, he may have God at the Hither-End of his action; but Himſelf is at the Utmoſt End. Look I pray into the 2 of Samuel, the 3. Chapter, at the 17, & 18. verſes, and there you ſhall reade to this purpoſe. Abner had communication with the Elders of Iſrael, ſaying, Ye ſought for David in times paſt to be King over you: Now then do it, for the Lord hath ſpoken of David, ſaying, By the hand of my ſervant David, I will ſave my people Iſrael. Here now he hath God in his eye, and the fulfilling of the Lords promiſe; here is one End, why he would bring about the Kingdom to David: For the Lord hath ſpoken of David, ſaying, By the hand of my ſervant David, I will ſave my people Iſrael. But now look a little higher, and you ſhall ſee, what his Utmoſt End was, in bringing about the Kingdom to David: He fals out with the ſon of Saul; and Sauls ſon comes to him, and ſaies, Wherefore haſt thou gone in unto my fathers concubine? verſe, 7. Whereupon Abner was very angry (at the 8. verſe) Then was Abner very wrath for the words of Iſhboſheth, and ſaid, Am I a dogs head, which againſt Judah doth ſhew kindneſs this day unto the houſe of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargeſt me to day with a fault concerning this woman? So do God to Abner and more alſo, except, as the Lord hath ſworn to David, even ſo do I to him: to tranſlate the kingdom from the houſe of Saul, and to ſet up the Throne of David over Iſrael. (Mark Here was Self; he would be revenged of him: Indeed, he ſet God at the Hither-End of the action; but it was Self that was at the Utmoſt End of the action. And ſo it is with a wicked man; though he may have God at the Hither-End of his action; yet Himſelf is at the Utmoſt End of his action. 'Tis not ſo with a godly, gracious man; but though Self may be at the Hither-End of his action; God is the Utmoſt End: and if you ask him, Neighbor, Friend, why do you thus Pray, and Hear, and Reade, and Meditate? Oh! (ſaies he) that my poor ſoul may be comforted; for I am one that am of a troubled ſpirit: Well, but why would you be comforted? I would therefore be comforted, That I might ſerve God the better. Here his own comfort is at the begining of the action, but God is at the utmoſt-end. Take a wicked man, (I ſay) and though he doth act, and move, and work towards God; yet he wants a ſupernatural perfection, he is not united to Chriſt by the Spirit, he does not act, and move towards God as his utmoſt-end. But now, every godly, gracious man doth, and therefore He, and He alone is the living man, that hath this Spiritual life, that is in this ſtate of life.
Queſt. Is all a Civil mans Civility nothing? and are all Moral Vertues nothing? are all theſe then good for nothing?
Anſw. Yes, they are in themſelves good, and they are good for ſomthing; but they are not good to make a man ſpiritually alive. If a man come and offer you a braſs ſix-pence, or a braſs ſhilling; and you ſay, No, it will not go: and if he reply and ſay to ye, But though it be braſſe, is it good for nothing? You will ſay, Yes, 'tis good for ſomthing, braſs is good for ſomthing, but 'tis not good for money, it will not go for pay, it will not pay your debt, 'tis not ſufficient to fetch you out of priſon; it will not make you alive, 'tis not good for this. So now ſay I: Do ye ask whether theſe be good for nothing? I ſay, Yes, they are good, all moral vertues are in themſelves good; but they are not good for to pay your debt, they are not good to make you alive, they can never make you ſpiritually alive; 'tis only grace, and union with Jeſus Chriſt by the Spirit, that muſt make a man alive, Spiritually alive; and this only the Saints and people of God have; and therefore they only are the living men, every Child of God is a living man, and none elſe.
Applyca. If this be ſo: What abundance of comfort is here, unto all the Saints and people of God! He only lives, (comparatively) that lives this ſpiritual life; the Saints and people of God they are alive. Doeſt thou therefore beleeve? art duplicate page duplicate page thou united to Jeſus Chriſt by the Spirit? then thou art alive, and in the ſtate of life, made partaker of this Spirittual life. And doeſt thou know what it is to be made partaker of this Spiritual life? doeſt thou know what a life it is that now thou liveſt? It is a life, better and beyond the life that thou ſhouldeſt have lived in the ſtate of innocency: for as the ſecond Adam is more excellent than the firſt Adam was;1 Cor. 15.45. The firſt man Adam was made a living ſoul; but the ſecond Adam was made a quickning Spirit. So that life that comes from Chriſt the ſecond Adam, is better and beyond that life that you ſhould have had from the firſt Adam in the ſtate of innocency.
Of all lives, this Spiritual life (that now I am ſpeaking of) is the moſt Pleaſant life. In the 36. Pſalm, ſaies the Pſalmiſt concerning the godly, (at the 8. verſe) They ſhall be abundantly ſatisfied with the fatneſs of thy houſe: and thou ſhalt make them drink of the river of thy pleaſures. Now, as Auſtin doth well obſerve upon that place, The River hath many waves, one following upon another: & ſo are the pleaſures of the Saints, the Spiritual pleaſures; one wave, one pleaſure following upon another; and it is a deep river. Oh! but a River may be dry. Nay, it cannot be dry if it be maintain'd with a Fountain, and with Springs. Now ſee what follows, (at the 9. verſe) They ſhall ſatisfie themſelves of the river of thy pleaſures: Why? for with thee is the Fountain of life. So that, if a man do but enjoy God in Chriſt, and be united unto Chriſt by the Spirit, he hath this life, which ſhall be as a river of pleaſures maintained with a Fountain. Yea, this life it ſhall know no end. Your lives now, they run into death: but this life, this Spiritual life, it ſhall know no end. The Apoſtle argues unto the Romans, that they ſhould die no more, becauſe they had cōmunion with Chriſt in his death:Rom. 6.10 And therefore (ſaies he) In that he died once, he ſhall die no more. And ſo, you having communion with Chriſt in his death, you ſhall die no more: once alive ſpiritually, and ye ſhall die no more. Who can go to Heaven and pull Chriſt out of Heaven? In the 2. Chapter of Paul unto the Epheſians, the 5. ver. ſaies the Apoſtle there, Even when we were dead in treſpaſſes and ſins, hath he quickned us together with Chriſt: and he hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus. Here's ſitting together in heavenly places with Jeſus Chriſt; and we are raiſed up in Chriſt. So then, if once ye have this Spiritual life in Chriſt, ye ſhall never die again Spiritually.
And this life (that now I am ſpeaking of) 'tis of all other lives, the moſt Communicative life. A Man does communicate life unto his Child; but his Child is not able preſently, aſſoon as 'tis born, to communicate life unto an other child. One Beaſt does communicate life unto another; the Sheep communicates life unto the Lamb: but the Lamb aſſoon as 'tis brought forth is not able to communicate life to another, and beget another. And ſo, the Herb communicates life to another, but not preſently aſſoon as 'tis an Herb. But now, no ſooner does a man partake of this Spiritual life, but he is preſently able to communicate life unto another: When thou art converted, ſtrengthen thy brethren. Luke, 22.32.No ſooner was Paul made alive by another, but he preſently goes and communicates this life unto his brethren.
And let me tell you one thing more: Though your ſins have been very great while you were in the ſtate of death, before you were made partakers of this Spiritual life: yet when once ye come to partake of this ſpiritual life, the Lord wil look upon al your former ſins under another conſideration, a mollifying conſideration.Luke, 15.32 This my ſon was dead (ſaies the father of the Prodigal) and is now alive: that is all. He does not ſay, This was a Whoremonger, or this was a Riotter, or this was a Spend-thrift, and now he is returned and come home to me for meat: No, but in mollifying terms, only thus, This my ſon was dead, and is now alive. And ye know what is ſaid of David, David committed a great ſin in the murder of Ʋriah: and yet ſaies the Lord concerning David, He turned not aſide to the right hand or to the left, 1 King. 15.5ſave only in the matter of Ʋriah. He does not ſay, Save only in the murder of Ʋriah; but in a mollifying term, he ſaies only ſo, Save only in the matter of Ʋriah: a mollifying term: Why? becauſe that David had repented of the Sin, & now the Lord does not look upon it, but under this mollifying term; Save only, in the matter; not in the murder of Ʋriah, but in the matter of Ʋriah. And ſo, if thou do repent, and turn unto the Lord thy God, though thy ſins have bin very great in the ſtate of thy death, yet if once come to be made partaker of this Spiritual life, the Lord will look upon all thy former ſins under other terms, and mollifying conſiderations: He will not ſay, Here's this poor wretch, that now I do look upon as a Drunkard, or a Swearer; but he will ſay thus; This my ſon was dead, but is now alive: this my daughter was dead, and is now alive. Thus the Lord will look upon your former evils, if once ye come to be made partaker of this Spiritual life. Oh! therefore, what a bleſſed condition are the Saints and people of God in, that are made partakers of this ſame Spiritual life. I remember it is written of a certain Martyr in the Primitive times, a woman; when ſhe was brought before the enemies of the Goſpel, they put divers queſtions to her, and ſhe anſwered all their queſtions with one anſwer, which was this: Chriſtiana ſum, I AM A CHRISTIAN. When they ſaid unto her, Woman, Art thou married or no. I am a Chriſtian, ſaies ſhe. What Parents haſt thou, Woman? I am a Chriſtian, ſaies ſhe. Woman, Where doeſt thou live? I am a Chriſtian, ſaies ſhe. She anſwered all their queſtions with this, I am a Chriſtian. And ſo, me thinks a man may anſwer all objections that are made unto him with this: I am alive in Chriſt. But, thou haſt a dead Eſtate, much of it is loſt at Sea, or at Land. Well, but I am alive in Chriſt. But, haſt thou not a dead Husband, or a dead Wife, or a dead Child? I am alive in Chriſt. But, is not thy Name dead and buried under reproaches? I am alive in Chriſt. A poor ſoul may anſwer all with this; I am alive in Chriſt. Oh! what a bleſſed thing is it, for a man to be made partaker of this Spiritual life! This is the condition of all the Saints. Art thou therefore alive, and made partaker of this Spiritual-life? bleſſed art thou from the Lord, and thou ſhalt be bleſſed to all eternity.
Object. I am affraid that I have not this Spiritual life; for my heart is Dead, and Cold, and Stiffe: and dead men, they are Cold and Stiffe, very Stiffe: and truly ſo 'tis with me; My heart is Cold, and Dead, and Stiffe, and therfore I fear I am free among the Dead, and not free among the Living.
Anſw. Have ye not heard, That there is a deadneſs which is oppoſite to Livelineſs, aſwel as a death that is oppoſit to Life? And were thine heart dead, with a death oppoſite to Life, thou couldſt not feel it. And I appeal to thee; If that thy ſoul be alive in oppoſition to death; haſt thou not more cauſe to be thankful, that thy ſoul is alive in oppofition to death, than to be diſcouraged, that thy ſoul is dead in oppoſition to Livelineſs?
But there is a differance (ye know) between the coldneſs of a Living man, and the coldneſs of a Dead man. Take a dead man, and if he be cold, 'tis not al your fires wil put warmth into him, or your Aqua-vitae, or your chafing and rubbing of him, or your warm beds that will make him warm. But now, take a man that is cold, and Living; and if ye chafe him, or bring him to the fire, or lay him in a good warm bed; he recovers his warmth again. And ſo 'tis with a godly heart, though cold, yet bring it unto the Ordinance, either Publickly, or Privatly, and it recovers its warmth againe: and hath it not been even ſo with ſome of you?
It's true, A Dead man is Stiffe. But have you found your ſelves in a way of ſin, an evil way; and are ye ſo ſtiffe therein, as ye will not be put out of your way, no not by admonition? then ye are ſtiffe indeed. There are two men that are out of their way, (ſuppoſe) The Traveller, and the Thief: The Traveller is out of his way: and if you come to him and ſay, Sir, you are much out of your way: He hearkens to ye, and he thanks ye, and he returns into his way again. But if ye come to a Thief and ſay, Sir, you are out of your way, He laughs, and ſcorns, and comes not into the way. So, there are ſome indeed, that are out of their way; and if you do come to them and tell them, that they are out of their way; they will bleſſe, and praiſe the Lord for your admonition, and labor to return into their way again. But ſome there are, that if ye tell them, that they are out of their way, they will rather ſcorn and jeer at it; What have you to do to meddle with me? what have you to do to meddle with my waies? meddle with your own matters. Theſe men are ſtiffe, they are ſtiffe indeed; why? becauſe they are dead; they are ſtiffe in the way of their ſin, and they wil not be ſtird out, no, not by Admonition, why? becauſe they are dead. But I appeal to ye, whether is it thus with ye or no? Don't ye ſay rather, I praiſe the Lord, though ſometimes, (yea many times) I am out of the way, and in the way of ſin; yet I can rejoyce in an Admonition, and bleſſe the Lord for an Admonition: Yea, this I can ſpeak, though my heart be ſometimes very cold, yet I have found heat, and warmth recovered again, either under a Publick, or under a Private Ordinance: Well then, be of good comfort, thou art not dead; though thou mayeſt be aſleep, yet thou mayeſt be among the living.
Object. I am affraid that I am not alive ſpiritually, that I am not made partaker of this ſpiritual life, becauſe I do not grow in grace; and this is the difference between a Living child and a Dead child: the Dead, painted child grows not, but the Living child grows: and the Lord knows, I do not grow in grace, and therefore I fear that I am but the painted child of God, and I am not the Living child.
Anſw. If this were true, it were ill: for growth (indeed) is a ſign of life. But whoever you are that make this Objection, and lie under this fear: Give me leave to propound to ye Two or Three Queſtions.
Firſt. Do ye not grow more out of Love with your own Righteouſneſs; and with your own Duties, as to the reſting on them? The ſtronger a man grows in grace, the more he grows into Chriſt; and ſo, the more he grows off from Himſelf, and his own Righteouſneſs.
Secondly. Do ye not find, that ye are leſſe ſubject to be offended now than heretofore ye were? When a man is in the ſtate of Nature, and in Spiritual death, then he is apt to be offended againſt all actions, againſt the good way of God, and the people of God; This is your Godlineſs, theſe are your Profeſſors, and they are all ſo: very apt to be offended. When a man is converted, and turn'd to God; while he is weak in grace, he is apt to ſtumble, and to be offended; but the ſtronger he grows in grace, the leſſe he will be offended.
Thirdly. Whether do ye not grow more off from the youthfull things that godly men do look unto? I ſay, the things that the youthfulneſs of godlineſs is taken much with? Ye know, that Youth is taken with many things that the ſtate of man is not. A child, a little child is taken with Babies, and with Rattles, and with Gaies; and when it grows bigger to eight, nine, or ten years old, 'tis taken with other things; and as the child growes into a man, ſo he grows off from thoſe childiſh, and youthfull things. There are ſome things, that the youth of godlines is taken withall; as, taken much with expreſſions in Prayer, and Duty, and Hearing the Word; and taken much with the Sence & feeling of Gods love; (this is good) & they cannot live without it. But when a man grows into more ſtrength of grace, then he grows off from theſe things that the youth of godlineſs is taken withal, and he is more able to live without them; heretofore he could not live without ſuch an expreſſion in Duty, and he could not live by faith alone: but now, when once he grows to a man in grace, he is more grown off from that which the youth of godlines is taken withall. Now upon all theſe things, I appeal to ye, who ever ye are that makes this Objection, and ſay, Ye cannot grow in grace, and therfore affraid that ye are but the painted child of God, and not the living child of God: Whether do ye not find, that ye are more grown off from thoſe things that the youth of godlineſs is taken with? Whether do you not find, that ye are leſſe ſubject to be offended now, than you were heretofore? And are you not more grown off from your own Righteouſneſs? Yes, I muſt needs ſay this, through the Lords goodnes and mercy to me; though I am not grown in grace as I deſire, yet I am more grown off from my own Righteouſnes than I was heretofore: and I am not ſo ſubject to be offended at the good ways of God and the people of God, as heretofore: And (I praiſe God) I can live off from thoſe things that the youth of godlineſſe is taken withal: Wel, be of good comfort, thou art grown, and thou art not the painted child, but, for ought I know, thou mayeſt be the living child, dear and precious with the Lord thy father.
Object. But there is one thing yet ſticks with me, and makes me affraid that I am yet dead in my ſins & treſpaſſes, and that I am not made partaker of this Spiritual life, and that is this; I am alive to the World: Can a man live unto God and to the World too? when I go into the world, and upon my worldly occaſions, then I am very lively; but when I come to Duty, then I am dead, and my heart dead, and therefore I am affraid that I am not alive to God, and made partaker of this Spiritual life.
Anſw. This (if true) is very il: for I find in that 13. of Matthew (the parable of the ſeed) that there are Three falſe grounds, unto one true ground; three unſound hearts, to one ſound that live under the Goſpel, and the preaching of the Word; And that ground that goes the furtheſt and yet falls ſhort of the truth, is the ground that received the Word; the thorny ground, & the thorns choak'd it: 'Tis the worldly Profeſſor. Three to one, falſe; and the worldly Profeſſor goes the furtheſt, ſuch a one as is choak'd in Duty with the world.
But yet notwithſtanding, let me tell ye this: Every man is not alive to the World, or a worldly man; that does uſe the things of the world, or that is active, and chearfull in the way of his Calling: For the things of the world, they are the materials of our grace, that our grace workes upon while we are here below.
Yea, let me tell you further, (and I pray obſerve it warily) Poſſibly a man may ſee a greater beauty in the things of the world, after converſion, than ever he ſaw before. As now, in the caſe of the Law: while a man is in the ſtate of nature, then he is under the Law; but when a man is converted and drawn to Chriſt, then he is free from the Law; and then when he is freed from the Law; he ſees a greater excellency in the Law, then ever he ſaw before converſion; for then ſaies he; Now I ſee, that the Commandements is holy, juſt, and good: indeed, as to the point of juſtification, he ſees a greater emptineſs in the Law than ever he did before; but as to the point of Rule of life, he ſees a greater beauty in the law than ever he did before. So Paul did, as ye reade in the 7. of the Romans. So in this caſe: though as to the point of Satisfaction, a man after he is converted ſees leſſe in the creature than ever he did before; yet as to the point of Chriſts purchaſes, looking upon the creature as the purchaſe of Jeſus Chriſt, Chriſt hath purchaſed theſe for me; he ſees a greater beauty in them now than ever before: for (ſaies he) Chriſt hath purchaſed theſe, and all theſe are mine in Chriſt, & Chriſt hath paid for me; Chriſt is mine, and I am Chriſts, and theſe are mine, and all is Chriſts: Though as to the matter of Satisfaction, his ſoul cannot be ſatisfied, he ſees leſſe in the world than ever he did before; yet as to the matter of Chriſts purchaſe, a man after his converſion may ſee a greater beauty in the things of the world than ever he did before.
Only here, I remember the ſtory of Anſelme, walking abroad in the fields, he ſaw a Shepherds boy that had taken a bird; and having tied a ſtone unto the leg of the bird, the bird offered to fly, and mount up, but ſtill the ſtone at her heel pul'd the bird back again: Whereupon Anſelme fals a weeping; Thus (ſaith he with himſelf) it is with men, they ſomtimes offer to mount up to God in good purpoſes, but then they have ſome earthly buſineſs at their heel, and that makes them fall down again: they purpoſe, and purpoſe; and offer, and offer to mount up to God; but there's a ſtone at the heel, ſome earthly buſineſs at the heel, and ſo they fall down to the earth again. So if it be with you now, if you have a ſtone at your heel, a Calling at your heel, an Imployment at your heel, an earthly buſineſs at your heel; yet if every day you are mourning, and lamenting over it, and ſaying, Oh! what a clog have I at my heel! what a ſtone have I at my heel! Oh! Lord, when ſhall I come to Heaven, that I may be freed from this clog at my heel? I ſay, if you mourn, and lament over this clog that you have at your heel, it rather argues, that you are alive than dead; and therefore take in al the comfort that hath been ſpoken concerning this Truth; The Saints and people of God, are in a moſt comfortable ſtate upon this account.
Queſt. But you will ſay unto me: Is there nothing in this Doctrin but Comfort? is there no Duty that this Doctrine cals for at our hands? Suppoſe now, that I be alive, ſpiritually alive; that indeed I am not the Painted child, but I am the Living child of God, and made partaker of this Spiritual life; What is my Duty now that does flow from hence?
Anſw. Surely, you will be thankful for your life. If your outward and momentary life were given you for a prey, you would be thankful: and will ye not be thankful for this life? this Spiritual life? this Pleaſant life? this Eternal life, that never ſhall be taken from you?
But there are Three things I wil propound to you in particular.
Duty. 1 Firſt. If we be alive indeed, & made partakers of this Spiritual life: Why then ſhould we not live at an higher rate than the world does which have none of this life? The Beaſt lives at an higher rate than the Plant, or the Herb does; why? becauſe it hath an higher life than the Plant, or Herb hath. Man (as man) lives at an higher rate than the Beaſt does; why? becauſe man (as man) hath an higher life than the Beaſt hath. And if a man have this Spiritual life, he hath a life that is higher than the men of the worlds life is: and therefore, if we be alive, and made partaker of this Spiritual life; why ſhould we not live at a higher rate? why
ſhould I not ſay to my own ſoul thus, (and ſpeak it often) O my ſoul, Wherein doeſt thou live at a higher rate than Civil men do? thou haſt a higher life, (thou ſaieſt) why doeſt thou not then live at a higher rate?
Duty. 2 Secondly. If we be alive indeed, and made partakers of this Spiritual life: Why ſhould our hearts run after the things of the world, ſo as to feed on them as our meat, to be ſatisfied with them? Every life lives upon ſome meat that maintains it, and is ſutable to it. The Herb hath one kind of life, and it hath a meat which ſutes to it. The Beaſts have another life, and they have a meat that does ſute to that life. Man hath another life different from the Beaſt, and therefore he hath a meat that does ſuit to his life. Now this Spiritual life, 'tis another kind of life than the natural life of man is, and therefore it muſt have a meat that does ſute with it, meat that the world knows not of. Saies our Savior,John. 4.32. I have meat to eat that you know not of. This life of grace, it is a hidden life; and therefore the meat thereof that it lives upon, 'tis an hidden meat. Then if you are alive indeed, and have this Spiritual life; why do you live upon theſe outward things? and why ſhould our hearts run out after theſe outward things, ſo as to live upon them, and make them (as it were) our meat, for the ſatisfaction of our ſouls to live upon.
Duty 3 Thirdly. If we be alive indeed, and made partakers of this Spiritual life; Why is our Communion and Fellowſhip together no more living? Why no more living Fellowſhip and Communion? why is our Conference no more warm and living? A living coal warms (ye know:) There is this difference between a living coal, and a dead coal: Take a Dead coal, and though it be never ſo great or ſmall, it ſullies and blacks (more or leſſe) but it warms not. But take your Living coal, which hath fire in it, and though it be never ſo great or ſmall, it does warm, in proportion, more or leſſe it warms: And if we be as Living coals, why then is our Conference and Communion together no more warming? When ye go into Wicked and Ungodly company, there ye meet with dead coals, and there ye are ſullied, and dirtied, and black't by them. (I ſay) If ye indeed be living coals, why is your Conference no more warm and living? Oh! what ſad times are we now fallen into? Heretofore, ſome four, or ſix, or ten years ago, ye ſhould not come into a Chriſtians company, but you ſhould have ſome heart-warming Conference that you ſhould bleſs God for many yeers after. As 'tis ſaid of Junius, he came into a poor countrymans houſe, and he ſpake ſo feelingly of Chriſt, that he thought it was not Knowledge only, that would ſerve a mans turn, and thereupon he thought of his own condition, and was turned to God. And we reade of the Martyrs in the Primitive times, when they met together, they would ſpeak much of the Kingdom, the Kingdom, the Kingdom of Heaven! in ſo much, as their Accuſers, their Enemies, and Perſecutors, charged them, That they aimed at the Empire, and the Kingdom; whereas they were ſpeaking of a Heavenly Kingdom, and not of an Earthly Kingdom. But (I ſay) they were alwaies ſpeaking of the Kingdom, the Kingdom. And ſo heretofore, in former times, when Chriſtians did meet together, then they would ſpeak of the Kingdom, and ſomthing that would warm their hearts together, that they might be the better al the yeer after: But now, when we are met together, either our ſpeech is about Newes, or ſome Diſpute in point of Religion, or ſome other thing; yea, though it be upon the Lords-day. But if you be living coals, Where is your living Conference? and your heart-warming-Communion? Certainly, if you be alive in Chriſt indeed, and made partaker of this Spiritual life, you will live at a higher rate than the men of the world do.
Queſt. Is there nothing in all this Doctrine, concerning thoſe that are dead in ſins, and made alive? hath this Doctrine nothing to ſay to them?
Anſw. Yes, it hath very much to ſay to them; Only, I am loth to be the meſſenger of death to any one of your ſouls? But if this Doctrine be true, That every godly man, is a living man, and in the ſtate of life, and none elſe; How many poor dead ſouls may this Doctrine find in Congregations! It's ſaid, that when the Egyptians found their firſt-born dead in their families, there was a great cry thorow Egypt, a great cry in every family. And were men as ſenſible of their ſouls, as they are of their bodies; Oh! what a great cry might there be in divers of your families! One crying out and ſaying, Oh! Lord, I have a dead Child, whoſe ſoul is dead. Another, Oh! Lord, I have a dead Servant in my family. Another, Oh! Lord, I have a dead Wife in my family, whoſe ſoul is dead. Another, I have a dead Husband, a dead Friend. I ſay, were men and women as ſenſible of their ſouls, as they are of their bodies, what crying! what a great cry this morning might there be found in this Congregation! But I chuſe rather to Exhort ye in the Name of the Lord, for to get this ſame Spiritual life that now I have been ſpeaking of: above all getting, to get this Spiritual life. Ye ſee into what ſad times you are fallen. Who knows how long he ſhall live? who knowes how long he ſhall he the owner of his Eſtate, Liberty, or Life? The Kingdom is ful of blood; and there is a blood-thirſty-diſpoſition that runs thorow the Kingdom: and if you and I have our lives taken from us, and we have not a better life; what a ſad condition ſhall we be in! Wherefore, I beſeech ye in the Lord, labor to get another life, this Spiritual life that ſhall never be taken from you; and the Lord give you hearts to do it.
Queſt. But you will ſay, How ſhould that be done?
Anſw. Come unto Jeſus Chriſt: whatever thou beeſt (man or woman) now come unto Jeſus Chriſt. Saies the Lord Chriſt, They will not come unto me, that they might have life. John, 5.40There are Three things that keep men from Coming to Jeſus Chriſt: one thing is, Mens Negligence: men think they can repent afterward, and they may have Chriſt afterward; and ſo for the preſent, they neglect coming to Jeſus Chriſt. Sometimes (nay alwaies) Ʋnbelief keeps men off from comming to Jeſus Chriſt. For as faith brings Chriſt and the Soul together; So Unbelief keeps a man from coming to Jeſus Chriſt. And another thing is, Ʋnwillingnes to part with all for Jeſus Chriſt. The young man ye have read of in the Goſpel, went away ſorrowful, when Chriſt ſaid to him, Go and ſel al, to come to Chriſt: ſo he did not come to Chriſt upon that account. And ſo, when we come to men and women, and ſay, You muſt come to Chriſt, and leave all your former Company; Nay, (ſay they) I can have Chriſt better cheap, upon better terms; and I cannot leave my Company, and my merry meetings, and ſo they come not to Chriſt. But I beſeech you in the Lord, Come unto Jeſus Chriſt; Oh! what ever thou haſt been, Come unto Jeſus Chriſt that you may have life.
Object. I know many will ſay, I have been long dead in my treſpaſſes and ſins, and I fear there is no hope of life for me.
Anſw. Now mark what I ſay to that, and ſo I wil end al. There are Three mentioned in the Goſpel, whom Chriſt raiſed from the dead. One a Maid, that lay in her fathers houſe, and Chriſt came in and took her by the hand, and ſaid unto her, Ariſe. Another was a Young-man, that was carried out of his fathers houſe, and was laid out upon the Hearſe; and Chriſt came, and ſaid unto him, Ariſe. And the third was Lazarus, that had been four dayes dead and ſtank again; and Chriſt ſpeaks to Lazarus, and he comes forth. And theſe Three (ſaies Auſtin) ſhews thoſe that Chriſt wil raiſe up from the dead again. The firſt, (the maid that lay in her fathers houſe) notes that ſort of ſinners, that commit Secret ſins, & never come abroad, never come into act. The ſecond (the ſon that was carried out of his fathers houſe, and laid upon the Hearſe) notes that ſort of ſinners, that ſin openly; Swearers, and Drunkards, whoſe ſins are abroad. And the Third, (that of Lazarus) notes that ſort of ſinner, that hath lien ſo long in the grave that he even ſmels again. Now I pray further obſerve this, That when Chriſt came to raiſe Lazarus, then Chriſt prayed, but he did not pray when he raiſed the other two; and he groan'd over him; he did not groan over the maid, nor over the young-man, but he groan'd over Lazarus, to ſhew the difficulty of raiſing a poor ſinner from the dead that hath lien long in his ſin. And therefore, if there be ever a poor ſoul here that is dead in his ſins; Oh! go to Chriſt while thou art young, and fall down before him and ſay, Oh! Lord, I have a dead heart of mine own, Oh! let me have life from thee. But whether thou beeſt young or old, here is yet hope; Lazarus raiſed as well as the young-maid, & young-man; Lazarus, that lay til he ſtank again in the grave; and therefore, yet there is hope though thou haſt lien long. Wherfore, in the Name of the Lord, I beſeech you all, Come unto Jeſus Chriſt this morning. If there be ever a poor dead ſoul in this Congregation, as may be ſome there is, ſome Drunkard crept in, ſome Swearer, ſome Unclean wanton: Well, if there be ever a dead ſoul in this Congregation, now go to Chriſt that thou mayeſt have life: and I ſay to thee, Awake thou that ſleepeſt, and ſtand up from the dead, and the Lord Jeſus give us life.