Commentary on 2 Corinthians 4, Verse 10

Commentary on 2 Corinthians 4 · Verse 10

p. 159Vers. 10. Alwayes bareing about in our bodies the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our bodies.

THe Apostle, as before we have heard, labours io vindicate the credit of the Gospell, and the Ministery of it, prevening all objections that carnall men might make from the trouble that usually accompanyeth both the preaching, and profession of the blessed truths of God. And he setteth it down by way of opposition and contrariety, he grants all that the Adversary can say, and then sheweth on the contrary, how God is present graciously in the midest of the troubles of his Children, And this in five particulars.

1. We are troubled on every side, yet not distressed.

2. Perplexed, yet not in despair.

3. Persecuted, yet not forsaken.

4. We are cast down, yet not destroyed altogether.

Every of these are worse then other, lest waters of trouble do arise, but as the waters of trouble do arise, so comforts arise in every one, especially in the fifth, which is the worst of all. Alwaies bareing about in our bodies the dying of our Lord Jesus,. It is true: yet p. 160for all that the life of Jesus is made manifest in our bodies, beside these unspeakable comforts that are preserved for Religion in the world to come, God doth not desert his Children nor his Cause even in this. It is a happy condition when they be at the worst, so that the blessed Apostle, though he had something in the flesh to discourage him that he had no better in him than nature, yet notwithstanding he had something whereby he was incouraged, whereby he should be able to retort all upon any that should object any thing in Religion to his discouragement; a blessed art and skill which we should all learn, not to look altogether upon the grievances, but consider likewise what is in our condition wherein we may be comforted; nay more comfort if we have spiritual eyes, then grounds of discouragement. God is gracious, he never taketh any thing from his Children but he makes it up in a better kind.

We came the last day to the beginning of the 10. Verse. We bear about in our bodies the dyings of the Lord Jesus; the end of it is, that the life of Jesus may be made nanifest in our bodies.

God afflicts not any one of his Children, but he makes it upGod never takes any thing from his Children but he makes it up in a better kind. by a gracious and blessed recompence, and what he takes away he maketh up, and in what measure the outward man decayeth by mortification, in that measure in a more excellent kind, he makes it up in the life of Jesus; and what is the decay of life of nature, or the life of condition, that stands in riches, and pleasures, and honours, suitable to the growth in a life of an higher kind, the life of Jesus?

We alwayes bear in our bodies the dying of the Lord Jesus.

The words are a yeelding to that Objection that might be made concerning the affliction of the outward man; it is true, We bear in our bodies the dyings of the Lord Jesus,—we spake of that first part the last day.

That is, such afflictions whereby we are conformed to Christ, not only which Christ permits and suffers, and which are like to the dyings of Christ, and conformable to him, which is called the mortification of Christ, and the dying of the Lord Jesus, but also such a dying wherein we have the Lord Jesus to be Parteners with us, and which is for his sake, and whereby we are framed to be like to him, and conformed to his Image.

Obs. Whatsoever we suffer for Christs sake, we have Christ p. 161a Partener with us in it; even as by vertue of communion with him we dye with him, and rise with him, so by vertue of communionChrist Partener in the sufferings of Saints. with us, he suffers with us and dyeth with us. He was stoned in Stephen, he was beheaded in Paul, he was reproached in Moses, Christ suffers in all those that suffer for him, there is that neer communion between Christ and his Church; and therefore it is the mortification of Christ, because he bears part with his Children in it; and likewise because we are …ramed thereby to be like unto him. For beloved, not to say any more in this argument, there must be a great deal of alteration in the outward man before it will be like Christ. Our flesh and outward man is so tainted with original corruption, that there must be a great deal of change to fashion it to be like to the pure nature of Christ; ye know the nature that Christ took upon him, it was an afflicted nature, but a humane nature before it was a glorious nature in Heaven. And so likewise this nature of ours, this outward man, before it can be a glorius nature, must be a humane nature, it must be an afflicted nature; for sin hath eaten so deeply into our natures, that there needs as it were a spirit of burning to consume and waste the corruption that is in us, and therefore it is called the mortification of Jesus, because by it we are conformable to Jesus in our natures and dispositions, by little and little, till at length our bodies and souls be for ever conformable to him in the Heavens, death being the accomplishing of mortification.

And then again, the mortification of Jesus is such a mortification, whereby we are content our bodies should be like the body of Christ on earth, which is in all hardship, labour, affliction, weariness, and all Gods people have such a spirit, all that come to Heaven have such a spirit, they are not so dainty that their bodies should be better used than the body of Christ. Christ took upon him our flesh and our miserable condition, he took a nature subject to pain and labour; he took not our nature as in Adam impassible that could not suffer, but he took the weakness of our nature, and in our nature went about doing good, hungry, and thirsty, and weary, and taking a great deal of pains, and shall any man that is a member of Chirst be so dainty and delicate, as not to be content to have his body like as Christs body was? and therefore, the more that any man p. 162by Christs Spirit is content his body should take paines in any Calling to do good, and the more he is content to suffer ill in doing good, the more he carrieth the mortification▪ and dying of the Lord Jesus in him. And Beloved, so soon as ever a man is become a Christian, his life is no more his own; his health, his liberty is Christs, not his own, self-denyall i… the first lesson; there is a hatered, a not loving of any thing in comparison of Christ, even of life it self, and whatsoever stands in the way; and therefore we must be content to be partakers of Christs sufferings, that our bodies should be so used as Christ was, we must give up life and liberty and all to Christ, and that is the dying of the Lord Jesus.——This we shewed more largely upon the last day day, but I will now specially insist on the end and use of all this, That the life of Jesus may be made manifest in our mortal flesh.

You see there is nothing lost by the dying of the Lord Jesus, it is made up in a better kind, being for this end, That the life of Jesus may be made manifest in our bodies, this is Gods end, and this is Christ end, and this is Pauls end, it is both the effect and issue that commeth of the dying of our bodies, and it is the end intended by Christ, who will use our bodies in his service, so that his life may be made manifest in us. Saint Pauls end is suitable to Christs in bearing the afflictions of the outward man, that the life of Christ may be made manifest in him; for being once in Christ, Christs aims and ends, are our aims andChrists ends, & the end of those that are in Christ are the same. ends; and therefore saith Paul, we are content to bear in our bodies the dyings of the Lord Jesus, so this be the issue of it, that the life of Jesus may be made manifest. Christ will have this end, and it is his end, he taketh away nothing but he makes it up in a better kind to the better man; it shall be supplyed by a life of the Spirit, which shall be perfected in a life of glory in Heaven.

Now what is this life of Jesus?

There is a life of Jesus whereby he liveth himself, as God andWhat the life of Jesus is. as Mediator God-man; there is a life of Jesus whereby Christ was upheld while he lived upon the earth, for that Spirit that q…ickened the dead body of Jesus in the grave, that Spirit carried Christ along in all his life time, freed him from all dangers til he had done his work; there was a Spirit of life in Jesus that p. 163upheld him, and strengthened him to do the great Work he took in hand, til at length he did a greater Work than all before, that is, raised up his dead body, so that beside the life of Jesus injoyed in heaven, a glorious life, there was a life that Jesus lead on earth which was carried by the Spirit and acted by the Spirit of God in all things he did as Mediator God-man. And there is a life that he hath now in Heaven, which is either the life that he enjoyeth himself and as our head, which we shall be conformed to, when we dye, for we shall enjoy the same life in our proportion and measure that he doth in Heaven, the glorious life which is the life of Christ, and not of one severed from us, but the life of Christ our Head; that is, that life of Christ which is now hid, as the Apostle saith, our life is hid with Christ in God, or else the life of Jesus is that quickening power which comes from Christ unto us.

Not to speak of higher matters, how God is life, which be speculations, not to the present purpose the life of Jesus here, it is not the life of Jesus as it is and was in himself, but the life of Jesus as it is conveyed to us; the life of Jesus is derived to every Christian.

Not to speak of the life of Justification, which is a life of sentence, and not here principally intended, though it be the spring of all the rest, for we are dead in Law, and we must be quickned by Sentence; we are dead in our sins, guilt is upon us, and the guilt must be removed in Justification, we must live in Law, and in Sentence, and Absolution; God must forgive our sins for Christs sake, and remove the guilt of all death before we can have inward grace, which is the life of Sanctification, though it be not here meant, it is supposed as that which leadeth to all the rest; but here is meant the life of grace in us which is from the Work and Function of the Spirit of Christ. The Spirit of Jesus is the Spirit of every Christian, as there is one soul in the head and all the members, so there is one Spirit in Christ and all the members, and one spirituall life in Christ in all the members. Now this Spirit of Christ conveyeth to us the Spirit of life, and Christ is the life of our life, the soul of our soul, the union with our spirits; for even as the body liveth by fellowship and communion with the soul, for what is life but the rigor of the soul in the body by reason of union; so doth our souls and bodies live a spirituall life by p. 164union and fellowship with Christ, is the vigor of the Spirit in our souls by vertue of Christ; and therefore that spirituall life by which we live here, is the life of Christ, not only exemplary, because it is like Christs life, but by way of efficiency, Christ is the head of it, and conveyeth it to us; there is no better comparison than to express it by the life of the body which hath communion from the soul; the soul hath a distinct life of its own, it hath a life when it is out of the body, it hath reason, it hath discourse, it wills, it understandeth, it joyeth, it delighteth, yet notwithstanding distinctly from the body, that is not a life that it liveth in the body that is severed, the bodies life is that that is communi…ated by conjunction and communion; so the life of Jesus, not the life that he liveth in himself, but in this place specially the life that we have by communion and friendship with him.

And this life that we have, the life of Jesus, it admitteth of aTwo-fould cons…deration of the life of J…sus. double consideration.

First of all it is that habitual life as we may call it, that inward frame of divine nature which is in us Christians, which raiseth us above other men, as other men by a rationall life are raised above other creatures; that temper and composure of soul whereby they mind Heavenly things, and have a supernatural end and aim in all things, have inlargements of understanding, inlargements of will and affections, larger souls than others; narrow spirited men they are that are carried only to the things of this life, and this is a constant life by reason of the constant dwelling of the Spirit in us, as there is constant life in the body by the constant dwelling of the soul in it; and it is besides that a perpetual influence of life from Christ, especially in dangerous and difficult times, as Saint Paul speaks of here. It is a power above nature conveyed to uphold and carry us along through all dangers till we come to Heaven, so that it is a life first in us, and then the life of Christ drawing out the life in us to all kind of grace, and addeth a divine strength.

For Beloved, it is not that life that is in us doth all the great matters, but it is the life of Christ as it joyneth with the life of grace supporteth it, strengthens it, draweth it forth, increaseth it, for the life that is in us it is a created thing, it is a new creature but a creature; but the life that maintaineth a Christian, p. 165that upholds him specially in the dangerous matter, I in the dyings of the Lord Jesus in great difficulty, that is not a thing created in us, but the life of Jesus as it hath influence from him, and is conveyed from him, by a perpetuall kind of derivation; for if troubles grow, then the quickning power must increase with them, and habitual grace in us must be raised, and strengthened, and quickned, and besides the graces formerly in us, there must be an addition of strength from the spring, still more and more; in natural life we do not onelyonly live in God, but move in God, in him we live, and move, and have our being. So in regard of Spiritual life, we not only live by Christ, but our motion and the prompting of our power being sanctified to any particular action, it is from the quickning power of Christ, which is a quickning Spirit quickning us. Sometimes this quickning power must be shewed in way of strength, when the trouble is great that the strength may be suitable; sometimes by way of comfort, when the discouragement is great; sometimes by way of joy and peace, when the discouragement is to assault us with the contrary; so that perpetually there must be quickning power in our lives from Christ our quickning Head, besides the habitual constant grace we carry about with us alwayes. We know, in the body, if there be obstructions that hinder the Spirits from the brain, whence motions come, there is an Apoplexy or Lethargy causing a cessation of motion; so if there be ceasing of the quickning powers continually derived from Christ our Head, there would be an Apoplexy or Lethargy in our Spiritual life, and a kind of death; therefore when we speak of the life of Christ, we must not understand the life that he lived, because I live, therefore you shall live also; but to think of the habitual grace wrought in our selves, whereby we are conformed to Christ, and to think of a quickning power that Christ sheweth continually, he being the Sun of this World. Though the things of this world, as Plants and the like, yet let the Sun withdraw his vigor and efficacy, and they seem to dye presently; the light of the air ceaseth when the Sun ceaseth to shine; so besides that, in us habitually and constantly, there must be influence of Christ into us answerable to the exigencies and occasions a Christian hath, either of peace, or joy, or comfort of some portion of Spiritual life or other. Now this is p. 166called the life of Jesus, because it is radicated in him originally, as the second Adam, we all derive it from him, the grace and quickning power we have continually, it is from him, the glory we look for is from him; he is the first born to whom we are predestinate to be conformed every way, in grace here, and glory hereafter, and therefore it is called the life of Jesus; that is, specially herein meant; both these lives the inward fram of Spiritual life and grace in us, and likewise a perpetual influence specially discovered and manifested then when there is most need of it in times of trouble, with the accomplishment of it in Heaven. The life of Christ is manifested in his Children here when they stand in most need of grace and comfort, and it is manifested continually to the day of Judgement, when the life of Jesus shall indeed be manifested to the full, as it is manifested in him in Heaven; for as Christ is glorious himself in Heaven, so his mystical body shall be like himself too.

I need speak no more for the unfolding of the meaning of the words.

The points considerable are these, That Christ is the FountainObserv. Christ the Fountain of all spititual life. of all Spirituall life that is in us, he is the second Adam that conveyeth at that is spiritually good, as the first Adam conveyeth all that is spiritually ill, it was his office so to do, to convey life, Because I live, you shall live also; and he saith, Joh. 10. I am come that they might have life, and that they might have life abundant. Christ came that we might have life, & that we might have abundance of life at the length; we have it by degrees here, but there is abundance of life preserved for us, such abundance as he injoyeth himself in the Heavens. So that Christ as the second Adam conveyeth Spirituall life to us, as the common root of all Beleevers, as the first Adam was the common root of all Mankind, but more peculiarly by vertue of office as an Head, as the Head conveyeth spirit and life to all parts of the body, so doth Christ convey spiritual life to all his.

It is the end of his comming and incarnation, to procure life of sentence and reconciliation, which is the life of Justification and freedom from condemnation, and the life of acceptation to life everlasting; he dyed that he might expiate God, and get the lives of men by getting them to be acquitted from sin, and intituled to Heaven, and thereupon he came to convey (as p. 167Head into all his members) life like his own, that the Spirit that is in him may quicken all his members, therefore he hath taken upon him the sweet relation of an Head, of a Root, the Son of Righteousness, to shew that he is a powerfull Head, a powerful Root, a powerful Husband that can alter and change by vertue of the Spirit of God, (that he hath in abundance) all that belong to him, and be knit to him, and therefore our spiritual life is in Christ.

He first exercised this life on his own body by quickning that, As he was mightily declared to be the Son of God, by raising his own body; so he will be mightily declared to be the Head of all his, by raising the bodies of his Children out of the grave, and by raising them out of troubles which are partiall deaths, little deaths; so that all spiritual life comes from Christ, from union and communion with Christ.

Ʋse. Therefore we must labour to have union and communion with Christ strengthened by all means, by hearing, by the Sacraments, and by all means, for all our life is derived and fetched from Christ, as a second Adam, who by vertue of his Office deriveth life to all that be his; the more we know Christ, the more experimentally we feel the power of Christ, the more we live.

For the second point; As all life is from Christ, so (whichObserv. 2. Life of Christ most discovered in afflictions. is the main point of the Text) this life is most discovered in afflictions and evill times, in the dying of the outward man.

Beloved, both the Spiritual lives I speak of, both the inward fram of grace is made more manifest, and likewise the power of Christ in upholding a weak creature in such a condition; for all grace shineth most, and appears most in trouble; as obedience, courage, faith, love to God, love to others, love of the truth, I need not stand to particularize; and therefore the life of Christ is manifested in the decayes of the outward man, whether by outward persecutions, or by sicknesses, and the like, that is, the time of the discovery of grace, and likewise it is the time of the discovery of the power that Christ exercised and shewed the divine power that God declared in raising his body, that is, the time wherein he shewed that power in all his.

Reason 1. The reason is, things are best known by opposition, the decay of the outward man is a foil as it were to p. 168grace, to make it appear more clear and glorious, and the weaknesse of the outward man is a means to discover more the power of Gods Spirit, and the power of the life of Christ in such a weak body; for a weak man, or a weak woman, or a weak child to be able to stand up for the truth, here is divine power shewed, as the Martyrs did not all shew, but declare it gloriously; and for a sick body to beleeve, makes the soul glorious and comfortable, here is divine power shewed more gloriously by reason of the opposition of the outward man.

Reason 2. And then again, in this time the soul it self uniteth it self more unto God, and to divine things; and therefore the life of Christ is more manifested, because there is a neer union between Christ and the Soul, for the soul gathers it self from its sphear, down to worldly things, as in times of prosperity, …ase, and plenty, when the Soul scatters and looseth it self in the Creature. Now there is a sweetning power in that which is inflictive, to make the soul gather it self to God, to the Fountain of Life, and so it is a means sanctified by the Spirit of God to procure union with the Spirit of Christ, and therefore the life of Christ is then more manifested in the flesh.

Reason 3. And then these things that befal the outward man, they are as it were removentia prohibentia, they remove the hindrances of the life of Christians, for what hinders the life of Christ from appearing in us? but that our affections are eaten up with the world, and vanity, one way or other; for naturally we are not so rigorous in spirit when we have vigor in the outward man, and that which farthers the life, and strength, and comfort of the outward man, will diminish the strength of the inward; it should not be so, it should be that the more vigorous in the outward man, the more vigorous we should be in the inward, but it is not so; now suffering takes away that when these be imbittered by the crosse, by some suffering that is against the feeling and sence of the outward man; hereupon cometh a better relish of divine things, other things being imbittered to the soul; and hereupon the soul in times of any great pressure, doth hear with other ears, and doth see with other eyes Heavenly things, and doth feel and judge after another manner than it did before. Take a man when he is under any p. 169thing that afflicts the outward man, for his body or condition which are both called life, the life of body, and the life of condition, we shall fasten a few good things sooner on him than at another time; speak ten times as much at another time, it shall have no passage, no enterance, but the state of all things without being made lesse delightful, his soul recovereth a spiritual taste, and relisheth heavenly company, and heavenly truths, as they be suggested by others or us; experience sheweth this in David and other Saints, and in every Christian, and therefore the bl…ssed life of Christ, such a spiritual life as is in Christ, it is his most of all glorious and conspicuous, specially in times of afflictions and crosses.

Reason 4. And then another reason may be, that the point may be clear; God doth delight, and Christ delighteth to shew himself most glorious at such times, not onelyonly because his vertue, and strength, and power is most manifest then, but likewise out of tenderness to the condition of his Children, for he sees they more need his presence, and they more need his immediate comforts, then immediate comforts are specially desired of the soule. When outward comforts are taken away there is a sweeter communion with Christ in any trouble then at other times, no communion in prosperity for the most part that is so sweet to a Christian as at that time for the soul knoweth then it is most acceptable to the soul, the soul stands in need of it, therefore comforts are immediate to the soul, at this time. And immediate comforts that come from the fountain are pure. When the comforts derived from friends and outward helps be all taken away, there must be immediate comforts, or else the soul will sink. And now Christ out of love to his Children, comes forth to them and joyneth with their spirits more then at other times; so that the sweetest communion any man hath with Christ is at the worst times. The Martyrs verified it abundantly, for they never had the comforts before that then they had; for Christ came into the dungeon and supported them with strength above nature; and all this is from the sweet love and mercy of Christ, that applyed himself to the necessity of his Children; these and the like reasons, that the life of grace, the life of comfort, and the life derived immediately from Christ, is most appearent in afflictions.

p. 170I will not presse the point any further.

To make use of what is spoken; If it be true, that there is aUse of Tryal. How to know whether we have the life of Christ or no. spiritual life, another life, and this is most manifested in affliction, how then shall we know whether we have this life of Christ or no? for Christ conveyeth a spiritual life to all his.

We will speak of the evidences of them both, whether is there a gracious frame of life in us from Christ or no?

If the life of Christ be not in us, Beloved, we are stark dead, in regard of a better life, and it is woful to be in a dead condition, and therefore it behoveth us a little to take heed that we have the life of Christ, and if we have it, we may know it familiarly; I do but name the heads, because it is a word borrowed from the life of nature, you may know it from proportion to the life of nature; where spiritual life is, there it is, as in the outward life you know there is sense, and motion, appetite, and such like: so where the life of Jesus is, there be spiritual senses, eyes that see spiritual things, a taste that relisheth spiritual things, a taste that can relish them above all other things, that can set the highest price up on the best things, that judgeth of things as they be, there is a spiritual taste and judgment suitable to the judgement of Christ; and so I might run through all the senses, if I would affect correspondency in this kind.

And as there is spiritual sense, so there is sensibleness, an natural life makes us sensible of any injury, of any comfort; so where there is the life of Jesus, it maketh us sensible of any thing that is suitable to nature, or contrary to it; where there is life there is Simpathy and Antipathy, Simpathy agreement with what is suitable to nature, and Antipathy to what is contrary; so where there is the life of Jesus, there is a Simpathy with all things that are Jesus his stamped upon them to spiritual things, and spiritual persons, and an Antipathy to the contrary.

And here is the ground, why a godly man may be known by his hatred of sin, because it sheweth an Antipathy, & Antipathy sheweth the kinds of life, sin is contraty to union and communion with Christ, for it is a disolving and devorcing▪ nature.

Now the soul that liveth by Christ, and knoweth sin to beSin divorceth from Christ. of a divorcing and separating nature, to severe his soul from his head and life, and so to cause Apoplexies and death it self, p. 171if it be not looked to in time; hereupon comes the soul to hate sin to the death, and to seek the death of sin by all means, because sin seeketh the death of the soul, for what is sin, but a separation of the soul from Christ, and a joyning to the creature? there is no sin but by an adultery and adulterous conjunction to the creature, therefore wheresoever there is grace, there is antipathy to sin, not only as bringing damnation withWhere grace is, there is antipathy to sin. it, but as contrary to the life of Christ; as every creature hath an antipathy to its enemy, as we see in Doves and Eagles, the Dove is the prey; the tamer and wild creatures have an antipathy in them by nature. So the Soul that hath the life of Christ, hath an antipathy to sin, so farre as the life of Christ prevaileth in him, it must be so, for every life labours to preserve its being. We are bid to be wise as Serpents, that winde and turn themselves about, that cover their heads and will suffer all manglings so the head be safe, because the life is in the head; so the Christian that hath the life of grace, will endure any thing so the life of grace be not hurt; there be sympathies and antipathies, an inward joyning to that that preserveth, and an inward hatred to that that is destructive, and therefore they that live in sin against Conscience, that divideth between God and them, I cannot see how they can think of spiritual life, for the soul liveth, and is swallowed up in base pleasures, and in the creature, now if they had spiritual life, it would preserve it self from breaches and all dangers.

Let us not deceive our selves, Christ came not to free us from damnation only, but as an Head, to infuse spiritual life into us, and to live in us by his Spirit; he came not only to purchaseChrist gives not only the life of glory, but the life of grace also. a life of glory for us, but likewise to live in us by his Spirit, and if he overcome for us, he will overcome in us, if he hath a life for us, he will have a life in us; the life of Jesus must be manifested in us; and therefore take heed of joyning in affliction to any sin, for it doth divorce the soul from God, and joynes it to the creature, and so the soul becomes fading like the creature, and commeth to nothing, and indeed it is worse than nothing, to be for ever in hell, it comes to that degree in misery, that it would otherwise have had in happiness.

Creatures have their instincts, there is a natural instinct in every creature to run to that that feeds it, as Lambs and other p. 172creatures, as soon as ever they are born, run, they know whether to go to suck, because that is ordained by nature for itsThe power of natural instinct. preservation; so there is an instinct in the soul to carry it to that that feedeth and maintains it. Bees go naturally to the flowers by an instinct, so the spiritual soul that hath the life of Christ, runs to whatsoever may feed and maintain that life.

I beseech you therefore not to speak of the outward actions that are objected to Hypocrites, look therefore to the sumpathy and antipathy of your souls, and your instincts; whether doth the bent of the soul lead you? wherewith do you preserve the inward man? how is the soul taken up? and this will discover the frame of the soul more than any thing else; every creature that hath life, hath an element wherein it is preservedEvery thing preserved in its own element. above another place, as the Fish in the Sea, the Birds in the air; so the element of a Christian is holy, he is Piscis in avido, when he is in other courses and company; he walketh by the Spirit, he liveth by the Spirit, & he walks in the Spirit; he liveth in the Spirit as in his element, so that spiritual things and good company is his element, till in Heaven indeed he is never in his center,Spiritual things and good company, a Christians element. in his proper place till he is in Heaven; but in the mean time his element here is heaven on earth, that is, spirituall actions wherein he walks and solaceth himself, as Fish in the Sea, wherein he draweth in the breath that is suitable to his disposition. Ill company or evil hearts will not suit with that spiritual life, and by these ordinary resemblances we may judge a little of the frame of our spirits, whether they be living souls or no.

But to go a little higher.

The life of Jesus, as it riseth from Jesus, from as high as heaven, so it leadeth to Jesus, it makes the soul to look to Jesus, to look to Christ, it subordinateth all things unto Christ, it takesSpirituall life subordinates all things to Christ, and to the main end. all things in the way as furtherances for Christ, and consider… of his hindrances as they hinder the main, and of furtherances as they further the main, it looks on all things below, as they further and do hinder the main; it is a life bred from heaven, and aims a… heaven, and cares for no more of these things than can stand with a spiritual and eternal state; it considers of things and reasoneth of things, how doth this help or hinder the main? and p. 173when it doth any thing it fetcheth reasons for it from Christ, and from Heaven, and from the main end; as a man that hath life of reason, that is adorned with policy and wisdom; it considers of things as they help his state, or if he be a man of narrow apprehension, as the sot with his particular good, and goeth no higher; so a man that hath the life of Christ, hath a larger soul than any of these, for he hath a larger end, and an higher end, because he hath a higher light to discover that end; light is the first thing in life, and that discovers greater things than any other man can apprehend, his spirit is too narrow for them; and when by a supernatural light he apprehends a glorious condition in heaven, he makes that his aim; and as he hath large aims, so he hath large affections,As our aims are inlarged, so are our affections. and nothing below can satisfie him, because his soul is enlarged by the life of grace, and by the life of the Spirit to see better into things, & to have better aims; therefore let every man look what his ordinary aims are, whether he rest in any thing below, whether he maketh things below serviceable to greater things, if he delight in inferiour things, he hath but a common life; many think their conditions good, because they attend Religion,Religious attendances do not always argue a good condition. but their is falshood in that, for a man that hath not the life of grace, that makes the practise of Religion serviceable to his base ends; he makes heavenly things serviceable to his ends, that is, out of self-love, because he would not be damned, or he would be so reputed, but he hath not the aim in spiritual actions, he doth not spiritual things from a spiritual life, but from self-love, from a false principle within. Now where the the life of Jesus is, it resteth not in any thing but in Jesus, and makes all things serviceable to that; the skill of referring things to the main end, is one main property of spirituall life; for a man may do the same thing, iand yet from divers principles, or from flesh and blood, and van-glory, and base ends, and the other from higher considerations. As men and beasts, a man hath an higher life, than the other creature hath, both may refresh themselves, but a man doth it as a man, and directs that strength of his to humane actions; if he be a Christian, he directs not only humane actions, but referrs humane actions, and all to serve God in his place, so that he works like a man, though for the actions they be the same; so the shallow creatures p. 174that be determined to one, and have not latitude of reason to look to many things; thus you see there is great difference between men and men.

Secondly, men may do the same things, come to Church, receive the Sacrament; the one may have base low ends, the other higher ends, nay higher ends in civil actions than another in spiritual actions; for he doth holy action with a carnal end, and the other having spiritual life, by vertue of that life carrieth his calling in the duties of it in a spiritual manner. I beseech you therefore let us examine our life of Jesus, by the carriage of of our souls towards Jesus, he never suffers us to rest in subordinate things. I might be very large in this point, but I will name no more.

Consider what setteth you on work, in all things you do there be things we call foreign, things that be moved by art, oneforeign The vast difference between the good and the wicked in one and the same action. would think they moved themselves, but they be moved by a weight, that is not seen presently, as in Clocks and such like; in all frames of art that move, one would think it is from themselves, but there is no principle of life in them, an externall thing, a weight without sets all the wheeles a going, but in living Creatures that have principles of life within them, something within them guideth their life, and sets them a going. So a Christian, and another man, he that hath the life of Christ, from the life within him, he is set on work with his actions▪ The other man moveth to the same thing, but he moveth from an extrane principle, there is something or other, that swayeth his course, and byasseth his actions, which is outward, and not spirituall, either freedome from outward troubles, or to hold correspondency with others. I beseech you look to our motives, and to our aymes in all our actions, for these will best distinguish.

But that is not the life mainly intended by the Apostle, but the life that is with him, flowing and having influence from Jesus, specially in hard conditions; The life of Jesus is manifested then. That is both the inward frame it sheweth it self then, and likewise the power that comes from Christ.Signes of actuall influence from the life of Christ.

Now how doth it appear that a man is upheld in every condition by a divine vertue, besides his inward frame of soul?

Beloved, when the state of spirit he is in, is contrary to the p. 174outward condition, and above it. When if a man looks to ordinary courses such a man should sink. And when he doth not, and that from supernaturall principles and strength, that argueth there is a power in him above nature, and above his own. As for a man in restraint, to have his soul at liberty, for a man disgraced in the world, to have a bold spirit to God-ward, for a man weak in outward shew, to have strong courage, forcible courage, that all the enemies of truth cannot dant; When a man is pining away, and is nothing but skin and bones, yet to have an heavenly soul that is in heaven before its time, and altogether in heavenly conversation; When the outward man is in great paine, and all confidence is to be cast away in regard of outward hopes, yet he is strong, and assures his self of a better better condition afterward, and the very faith and hope, casting Anchor in Heaven, though they be not seen or felt, yet there is that power in spirituall things, laid hold on by faith, waited on by hope, that it supports a soul in such a condition. So that if it were not for these heavenly supports, by the Spirit of God, it would sink. If thou wouldst have the life of Jesus manifested,How to know whether a man hath a frame of Spirit above his own compare thy condition, and thy strength; when a man can master all conditions, when a man can master Imprisonment, Disgrace, Restraint, Weaknesse, any thing from considerations above nature, and strength together with consideration, for the Spirit worketh not only by reason, but by an inward strength, it sheweth there is something in a man above nature, that there is in him a life of Jesus, when nothing shall stand between a man and Heaven, neither feares of great ones, nor frownes, nor hopes of preferment, when nothing below can stand in a mans way to Heaven, but he will break through all by invincible courage, it argueth he hath a frame of Spirit above his own, there is not only a frame of grace, but a spirit of strength to carry him through all conditions whatsoever. As Saint Paul, I am able to do all things through Christ that strengthens me, I have learned to want, and to abound, to do all things through Christ that strengthens me, that supplieth me with perpetual strength from above.

Beloved, in a Christian, especially in evill times, there is more than a man, there is more than an holy man, there is something p. 175that floweth from this head, Christ that doth administer supplies of Comfort, and of Peace, and of Joy, and of Friends, whereby he is carried through all. By these and such like perticularities, we may discern whether there be the life of Jesus manifested in us, or no?

Ʋse 2. Of Exhortation, Beloved, Let us labour by allTo labour for the life of Christ meanes therefore to have this spiritual life, to have a frame to have the divine nature stamped upon our nature, the frame of grace, & let us not rest on that, but labour for a perpetual and continual stream of life from Christ, the fountain and the spring.

I speak of this the rather, because there is a main defect in this, and the cause of many foils. But our hearts be good, and we trust to the frame of life and grace that is in us, without looking to the supernaturall spring, and fountain of all grace out of our selves. And we think tomorrow shall be as to day. And by the same strength we do to day, we shall stand against temptations to morrow. Beloved it will not be, there must be supplies not only of new strength, but also of greater strength, to new conflicts, to new oppositions, & new temptations. For asIn greater conflicts, we must have new supplies of strength. that strength will not carry a great burden, that carrieth a little. They that carry burthens put forth greater strength, to carry more than others. So in Christianity, when we meet with a strong temptation, we must not think to overcome it without setting upon it with spirituall strength. Lord, I need divine strength, else I shall sink under this temptation, this Cross is too heavy for me, and so not going about to oppose any extraordinary thing with strength of nature, for nature will do nothing in great matters. It will make us do things comly to the outward eye, nor common grace will not make us able to set upon great matters, but we must have a supply from grace, from Heaven; and therefore a Christian is a depending Creature, none is so dependant, nor independant, certainly none so independantNone so dependant or independent as a Christian. on the Creature as a Christian, especially when he carrieth Christ in his heart by faith, but then he is continually depending upon Christ the head, who is the treasure and spring of all spirituall life to convey to us on all occasions. Without me you can do nothing, much lesse suffer without me. And therefore I beseech you let it be a rule for us in our ordinary course, when we set upon any duty, with stand any temptation, conflict with any corruption, when we are to enjoy any prosperity, p. 176above the common modell of grace, to enjoy it without surfetting of Pride, security, or the sins that accompany prosperity. Consider with our selves, have I a frame of grace, enough to set upon this? No, I have not, surely, that must be, there must be a power from Christ, a perpe…uall drawing of strength from Christ to master this, to meet with this, to bring it under. As a Christian is Lord of all conditions of prosperity and adversity, but not by an ordinary frame of grace, but that together with a divine strength and power, which is here called the life of Jesus, specially manifested by dependency. So let the life of a Christian be continually dependant. Peter Mark 14. 31.Mark 14:31by his ordinary graces could …ay, Though all forsake thee, yet will not I. But that he may see, he stands not by his own strength, he falls fouly. And why do many fall fouly, but because theyThe Saints fallings are for their better standing afterwards. undertake things with their own strength, with former strength and not with dependency or a supply suitable to present necessity, and thereby they learn to stand by falling. God sanctifieth thei… slips and falls, to teach them better dependency for time to come.

I beseech you therefore let this be a direction how to guide our lives, and that we may depend on Christ for strength in all courses, take heed of offending him, and grieving his Spirit, that he suspendeth not his divine power, that strength obstructs this life, to call it home to himself, and then to leave us to our own principles, and then we fall presently. The life of a Christian is perpetually watchfull, to work out faith with fear and trembling, how? not doubting of your salvation, but fear for offending Christ, for he giveth the will and the deed, he giveth will to supply, and the deed to perform. And it is according 2 Phil. 12.to his good pleasure, you stand upon your good behaviour, if you work not your salvation with a holy jealousie over your corruptions, and with an holy trembling, he may suffer you to fall. Therefore consider our dependancy is out of our selves, now since the fall, God will not trust us with our own strength, but will lay up all in Christ. Therefore take occasion to go to Christ, and that he may be our friend, and have his Spirit, as he doth all by his Spirit, as the Sun doth all by his beames; take heed of grieving the Spirit, and giving it occasion to suspend its influency, of grace and influence of Comfort. For it is … nother thing than it is taken, to be lively Christians. We should not only labour, to have lives, but to be lively, to have p. 177the life of Christ manifested in us, and not only for crosses, in that time God preserveth great Comforts, but labour in time of prosperity for the life of Jesus. There is little life of Jesus. in times of Peace, Security deadeth the life of Jesus, sinnes of plenty, and sinnes of long peace, stick upon us, that there is not that vigour, that liveliness of Jesus in us, that ought to be.

Now our indeavour should be to labour after an increase of this inward frame, and together with increase of grace in us, increase of continuall dependency by faith, which fetcheth all from Christ. And why should we labour for it? for the creditMotives to labour for the life of Jesus. of Christian profession; what a glory is it to have a company of lively Professors, in whom the life of Jesus is manifested, that are above all conditions, that are thralled with no condition, that can bring under all things, master their desires? The spirituall man judgeth all things, subdueth all things, he orders them so, that he maketh them serviceable to his own ends. And what a glorious thing is it to be like a Lyon, bold in all conditions, to be affraid of nothing but of offending God? And then fear, and tremble because God may suspend his Spirit. A wicked man may fear every thing, but he feareth not God, which is to be feared above all. But a true Christian is a Lord, a Master above all other things, only he feareth to offend God, whereby this spirituall life may be obstructed; Now in regard it is such an excellent thing, to be not only a living Christian, but a lively Christian; And that it is for the honour of Religion to be so, let us labour more and more for it, specially considering we know not with what dangers we may encounter,The life of Jesus is manifested more & more till it come to glory. with what temptations, and corruptions, having now the life of Jesus it will be manifested more and more till it end in glory. Is it not an excellent thing to have that in us, to have such a Conquering principle in us, to have the Spirit of Christ in us, not only a frame of grace, but a Spirit inabling us, and acting us, and carrying us through all conditions?

Then this life of Jesus, is a life that sets us in an order above all other lives; there is a great latitude of life from that plant, the powerfull life to God; Which is life it self; What a gradadation is there of life? There is life of sense, and life of reason, and the Spirit, now a Christian that hath the life of Jesus, p. 179which is a spirituall life here, and will end in a glorious life in Heaven, sets him in a glorious rank above all lives under him: for it makes him one with Jesus. The Spirit of Christ acteth in him, loveth him, joyes in him, delights in him, carryeth him through actions, bears him through crosses. Even as the soul acts his body: So the life of Jesus acts him, and sets him in an higher ranke. Indeed a spirituall man is as much above another man, as another man above another Creature.

What excellency is there, you will say, of a man that hath the life of Jesus in him? what excellency? Beloved, this lifeEternall excellency of the life of Christ. makes him eternall, all other excellencies are but grasse, and the flower of grasse, as the Apostle speakes, but the word of life begotten by the word indures for ever, spirituall life indures for ever, he that beleeveth in Chtist indures for ever; For it is an everlasting life, all other things perish, and fall; put case they be the flower of grasse, the flower perisheth before the grasse, they be of shorter continuance; Wit, and greatnesse, and Honour, and the like, they are of shorter continuance than life, life is but grasse, and all the ornaments of life are but flowers of the grasse, these be fading things, and they must all end in death, all honours are determined in death, all excellencies lie in the dust, and we must rise up equally, all Kings, and Subjects, great, and small; but this life, is a life that indures for ever, and therefore called an everlasting life. Then we live to purpose, and never …ll then, when we live the life of Jesus, when that is manifested in our Soules, that is, Vita vitalis, the other is, foreign, a life not worthy the name of life; the conditions of life, Riches, and nobility, which is a condition of life, all have their end, but this life of Jesus is begun in Christ, and ends in glory. And therefore it is worth labour, to grow in it more and more, to have it more and more manifested in us above all conditions, and life whatsoever.

I beseech you let us not passe the time as carelesse, but labourThe life of Jesus hinders not, but innobles all other excellency. to have some thing in us above nature, to have the life of Jesus to quicken our rationall life, to sanctifie all, the life of Jesus hinders us not of any thing, but in nobles all other excellencies; A man that hath the life of Jesus may be as wise as he will, as learned as he will, he may be noble, this doth make him more noble, it doth dignifie all. It is a Diamond set in Gold, it addeth p. 180excellency to all other excellencyes. A Christian is truly noble, a man that hath the life of Jesus, is truly rich, truly great, truly beautifull, he hath the Image of Christ stamped upon the Soul, and hath excellencyes added to all other excellencyes.

It is an unworthy thing, that we should p…sse over this life which is altogether to get into Christ, and to dye, before weThe greatness & honours of the world end in death. begin to live. How many live a naturall rationall life, and live in an outward condition perhaps great in the world, and then all endeth in death; and they be out of the world before they come in? here they come, here they live, and hence they go, and never do the work for which they came; which is to get out of nature, and to grow in grace, to get up into the Spirit of the life of Christ, who is the life of a Christian, the sun that quickens all. Instead of this, they go on from day to day, from year to year, and so dye before they begin to live. And thousands do this in the bosome of the Church.

This is a fearfull condition. Therefore …et this be the conclusion of this poynt.

Never rest till we find our selves in a condition above nature, till we find our selves in such a state that none can come to, but a Child of God. Let us enter into eternal life while we live; For none shall ever be transported into Heaven, that is not ingraftedNo enterance into heaven hereafter except we be ingrafted into Christ. into Christ here, this is the enterance of Heaven, therefore begin the life here, get into the Church here, else it shall never be obtained hereafter. Labour for more and more experiment, that Christ is in us, that at the day of judgement Christ may know us, by his own stamp, and by his own life, that the life that raised him up out of the grave, may raise our bodies out of the dust. For this is our comfort we may have from the life of Jesus, efficacy to quicken us to duty, we shall find the life of Jesus to quicken us from troubles, and at the consummation of all, we shall find the Spirit that cometh from him powerfully able to raise our dead bodies. If the Spirit that raised up Christ from the dead, be in us, it will raise up our bodies likewise. Indeed I should never satisfie my self almost in this subject, but that the time is past, and you may in your own Meditations work better upon that I have said, than I can by any strength of mine presse at this present.