Sermon XXVI.

Verse 10.-"And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness."

G.o.d's presence is his working. His presence in a soul by his Spirit is his working in such a soul in some special manner, not common to all men, but peculiar to them whom he hath chosen. Now his dwelling is nothing else but a continued, familiar and endless working in a soul, till he hath conformed all within to the image of his Son. The soul is the office house, or workhouse, that the Spirit hath taken up, to frame in it the most curious piece of the whole creation, even to restore and repair that masterpiece, which came last from G.o.d's hand, _ab ultima manu_, and so was the chiefest. I mean, the image of G.o.d, in righteousness and holiness.

Now, this is the bond of union between G.o.d and us: Christ is the bond of union with G.o.d, but the Spirit is the bond of union with Christ. Christ is the peace between G.o.d and us, that makes of two one, but the Spirit is the link between Christ and us, whereby he hath immediate and actual interest in us, and we in him. I find the union between Christ and soul shadowed out in scripture, by the nearest relations among creatures, (for truly these are but shadows, and that is the body or substance,) and because an union that is mutual is nearest, it is often so expressed, as it imports an interchangeable relation, a reciprocal conjunction with Christ. The knot is cast on both sides to make it strong. Christ in us, and we in him; G.o.d dwelling in us, and we in him, and both by this one Spirit, 1 John iv.

13. "Hereby we know that G.o.d dwelleth in us, and we in him, by his Spirit which he hath given us." You find it often in John, who being most possessed with the love of Christ, and most sensible of his love could best express it: "I in them, and they in me. He that keepeth his commands dwelleth in him, and he in him," as the names of married persons are spelled through other, so doth he spell out this indwelling; it is not cohabitation but inhabitation: neither that alone singly, but mutual inhabitation, which amounts to a kind of penetration, the most intimate and immediate presence imaginable. Christ dwelleth in our hearts by faith; and we dwell in Christ by love, Eph. iii. 17 , and 1 John iv. Death bringeth him into the heart; for it is the very application of a Saviour to a sinful soul. It is the very applying of his blood and sufferings to the wound that sin made in the conscience; the laying of that sacrifice propitiatory to the wounded conscience, is that which heals it, pacifies it, and calms it. A Christian, by receiving the offer of the gospel cordially and affectionately brings in Christ offered into his house, and then salvation comes with him. Therefore believing is receiving, (John i.) the very opening of the heart to let in an offered Saviour; and then Christ, thus possessing the heart by faith, he works by love, and "he that dwelleth in love, dwelleth in G.o.d, and G.o.d in him." Love hath this special value in it, that it transports the soul in a manner out of itself to the Beloved, Cant. iv. 9. _Anima est ubi amat, non ubi animat_;(196) the fixing and establishing of the heart on G.o.d is a dwelling in him; for the constant and most continued residence of the most serious thoughts and affections, will be their dwelling in their all-fulness and riches of grace in Jesus Christ. As the Spirit dwelleth where he worketh, so the soul dwelleth where it delighteth; its complacency in G.o.d making a frequent issue or outgoing to him in desires and breathings after him; and by means of this same, G.o.d dwelleth in the heart, for love is the opening up of the inmost chamber of the heart to him, it brings in the Beloved into the very secrets of the soul, to lie all night betwixt his b.r.e.a.s.t.s as a bundle of myrrh, Cant. i. 13. And indeed all the sweet odours of holy duties, and all the performing of good works and edifying speeches, spring out only, and are sent forth, from this bundle of myrrh that lies betwixt the b.r.e.a.s.t.s of a Christian, in the inmost of his heart, from Christ dwelling in the affections of the soul.

Now, this being the bond of union betwixt Christ and us, it follows, necessarily, that whosoever hath not the Spirit of Christ, "he is none of his;" and this is subjoined for prevention or removal of the misapprehensions and delusions of men in their self-judgings; because self-love blinds our eyes, and maketh our hearts deceive themselves. We are given to this self-flattery,-to pretend and claim to an interest in Jesus Christ, even though there be no more evidence for it than the external relation that we have to Christ, as members of his visible body, or partakers of a common influence of his Spirit. There are some external bonds and ties to Christ, which are like a knot that may easily be loosed if any thing get hold of the end of it; as by our relations to Christ by baptism, hearing the word, your outward covenanting to be his people; all these are loose unsure knots; it is as easy to untie them as to tie them, yea, and more easy; and yet many have no other relation to Christ than what these make. But it is only the Spirit of Christ given to us that ent.i.tles and interesteth us in him, and him in us. It is the Spirit working in your souls mightily and continually, making your hearts temples for the offering of the sacrifice of prayer and praises, casting out all idols out of these temples, that he alone may be adored and worshipped, by the affectionate service of the heart, purging them from all filthiness of flesh and spirit. It is the Spirit, I say, thus dwelling in men that maketh them living members of the true body of Christ, lively, joined to the Head,-Christ. This maketh him yours and you his; by virtue of this he may command you as his own, and you may use and employ him as your own.

Now, for want of this, in most part of men, they also want this living saving interest in Christ. They have no real but an imaginary and notional propriety and right to the Lord Jesus; for Christ must first take possession of us by his Spirit before we have any true right to him, or can willingly resign ourselves to him, and give him right over us. What shall it profit us, my beloved, to be called Christians, and to esteem ourselves so, if, really, we be none of Christ's? Shall it not heighten our condemnation so much the more that we desire to pa.s.s for such and give out ourselves so, and yet have no inward acquaintance and interest in him whose name we love to bear? Are not the most part shadows and pictures of true Christians, bodies without the soul of Christianity, that is, the Spirit of Christ, whose hearts are treasures of wickedness and deceit, and storehouses of iniquity and ignorance? It may be known what treasure fills the heart by that which is the constant and common vent of it, as our Saviour speaks, Matt. xv. 19; and xii. 34, 35, "Out of the abundance of the heart the mouth speaketh," the feet walk, and the hand works.

Consider, then, if the Spirit of G.o.d dwelleth in such unclean habitations and dark dungeons; certainly no uncleanness or darkness of the house can hinder him to come in; but it is a sure argument and evidence that he is not as yet come in, because the prince of darkness is not yet cast out of many souls, nor yet the unclean spirits that lodge within; these haunt your hearts, and are as familiar now as ever. Sure I am, many souls have never yet changed their guests, and it is as sure that the first guest that taketh up the soul is darkness and desperate wickedness, with unparalleled deceitfulness. There is an accursed trinity, instead of that blessed Trinity, the Father, the Son, and the Holy Spirit; and when this holy Trinity cometh in to dwell, that other of h.e.l.l must go out. Now, my beloved, do you think this a light matter, to be disowned by Jesus Christ?

Truly, the word of Christ, which is the character of all our evidences and rights for heaven, disowns many as b.a.s.t.a.r.ds and dead members, withered branches, and, certainly, according to this word he will judge you, "the word that I have spoken shall judge you in the last day." O that is a heavy word! You have the very rule and method of proceeding laid down before you now, which shall be punctually kept at that great day. Now, why do you not read your ditty(197) and condemnatory sentence here registered?

If you do not read it now in your consciences, he will one day read it before men and angels, and p.r.o.nounce this,-I know you not for mine, you are none of mine. But if you would now take it to your hearts, there might be hope that it should go no further, and come to no more public-hearing, there were hope that it should be repealed before that day, because the first entry of the Spirit of Christ is to convince men of sin, that they are unbelievers, and without G.o.d in the world, and if this were done, then it were more easy to convince you of Christ's righteousness, and persuade you to embrace it, and this would lead in another link of the chain,-the conviction of judgment, to persuade you to resign yourselves to the Spirit's rule, and renounce the kingdom of Satan; this were another trinity, a trinity upon earth, three bearing witness on the earth that you have the Spirit of G.o.d.

Verse 10.-"And if Christ be in you, the body is dead because of sin," &c.

All the preceding verses seem to be purposely set down by the apostle for the comfort of Christians against the remnants of sin and corruption within them, for in the preceding chapter, he personates the whole body of Christ militant, showing, in his own example, how much sin remains in the holiest in this life, and this he rather instances in his own person than another that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of saints, and yet, in this chapter, he propounds the consolation of Christians more generally, that all may know that these privileges and immunities belong even to the meanest and weakest of Christians,-that, as the best have reason to mourn in themselves, so the worst want not reason to rejoice in Jesus Christ. And this should always be minded that the amplest grounds of the strongest consolation are general to all that come indeed to Jesus Christ, and are not restricted unto saints of such and such a growth and stature. The common principles of the gospel are more full of this milk of consolation, if you would suck it out of them, than many particular grounds which you are laying down for yourselves. G.o.d hath so disposed and contrived the work of our salvation, that in this life he that hath gathered much, in some respect, hath nothing over-that is to say, hath no more reason to boast than another, but will be constrained to sit down and mourn over his own evil heart, and the emptiness of it, and he that hath gathered less hath, in some sense, no want. I mean, he is not excluded and shut out from the right to these glorious privileges which may express gloriation and rejoicing from the heart, that there might be an equality in the body, he maketh the stronger Christian to partake with the weaker in his bitter things, and the weaker with the stronger in his sweet things, that none of them may conceive themselves either despised, or alone regarded, that the eunuch may not have reason to say, "I am a dry tree," Isa. lvi. 3. For, behold the Lord will give, even to such, "a place" in his house, and "a name better than of sons and daughters." The soul that is in sincerity aiming at this walk, and whose inward desires stir after more of this Holy Spirit, he will not refuse to such that name and esteem that they dare not take to themselves because of their seen and felt unworthiness. Now, in this verse he proceeds further to the fruits and effects of sin dwelling in us, to enlarge the consolation against that too. Now, If Christ be in you, the body, &c. Seeing the word of G.o.d hath made such a connection between sin and death, and death is the wages of sin, and that which is the just recompense of enmity and rebellion against G.o.d, the poor troubled soul might be ready to conceive that if the body be adjudged to death for sin, that the rest of the wages shall be paid, and sin having so much dominion as to kill the body, that it should exerce(198) its full power to destroy all. Seeing we have a visible character of the curse of G.o.d engraven on us in the mortality of our bodies, it may look with such a visage on a soul troubled for sin, as if it were but earnest of the full curse and weight of wrath, and that sin were not fully satisfied for, nor justice fully contented by, Christ's ransom. Now, he opposes to this misconception the strongest ground of consolation-if Christ be in you, though your bodies must die for sin, because sin dwelleth in them, yet that Spirit of life that is in you hath begun eternal life in your souls, your spirits are not only immortal in being, but that eternal happy being is begun in you, the seeds of it are cast into your souls, and shall certainly grow up to perfection of holiness and happiness, and this through the righteousness of Christ which a.s.sureth that state unto you.

The comfort is, it is neither total, for it is only the death of your body, nor is it perpetual, for your bodies shall be raised again to life eternal, verse 11. And not only is it only in part, and for a season, but it is for a blessed end and purpose it is that sin may be wholly cleansed out that this tabernacle is taken down, as the leprous houses(199) were to be taken down under the law, and as now we use to cast down pest lodges, the better to cleanse them of the infection. It is not to prejudge him of life, but to install him in a better life. Thus you see that it is neither total nor perpetual, but it is medicinal and profitable to the soul,-it is but the death of the body for a moment, and the life of the soul for ever.

Sermon XXVII.

Verse 10.-"And if Christ be in you, the body is dead because sin,"

&c.

This is the high excellence of the Christian religion, that it contains the most absolute precepts for a holy life, and the greatest comforts in death, for from these two the truth and excellency of religion is to be measured, if it have the highest and perfectest rule of walking, and the chiefest comfort withal. Now, the perfection of Christianity you saw in the rule, how spiritual it is, how reasonable, how divine, how free from all corrupt mixture, how transcending all the most exquisite precepts and laws of men, deriving a holy conversation from the highest fountain, the Spirit of Christ, and conforming it to the highest pattern, the will of G.o.d. And, indeed, in the first word of this verse, there is something of the excellent nature of Christianity holden out, "if Christ be in you,"

which is the true description of a Christian,-one in whom Christ is, which imports the divine principle and the spiritual subject of Christianity.

The principle is Christ in a man,-Christ by his Spirit dwelling in him.

This great apostle knew this well in his own experience, and, therefore, he can speak best in this style "I live, yet not I, but Christ in me,"

Gal. ii. 20 importing, that Christ and his Spirit is to the soul what the soul is to the body,-that there is a living influence from heaven that acts and moves the soul of a Christian as powerfully yet as sweetly and pleasantly, as if it were the natural motion of the soul, and truly it is the natural motion of the soul. It is that primitive life which was most connatural to the soul of man, which sin did deprive us of. All the powerful constraint and violence that Christ uses in drawing the souls of men to him, and after him, is as kindly unto them, and perfects them as much, as that impulse by which the soul moves and turns the body, a sweet compulsion and blessed violence. Now this should make Christians often to reflect upon another principle of their life than themselves, that by looking on him, who is "the resurrection and the life," who is "the true vine," and abiding in him by faith, their life may be continued and increased. It is certainly much reflection on Him who is all in all, and less upon ourselves that maintains this life, and, therefore, the most part of men being wholly strangers to this, whether in their purposes or practices, or judgings of both, unacquainted with any higher look in religion than they use in their natural and civil actings, it doth give ground to a.s.sure us that they are strangers,-alienated from the life of G.o.d,-without G.o.d, and without Christ in the world.

But then the spiritual subject of Christianity is here, Christ in you not Christ without you, in ordinances, in profession, in some civil carriage but Christ within the heart of a man,-that is a Christian. It is the receiving of Christ into the soul, and putting him on upon the inner man, and renewing it, that makes a Christian, not being externally clothed with him, or compa.s.sed about with him, in the administration of the ordinances.

It fears me, most part of us who bear the name of Christianity, have no character of it within if we were looked and searched. Many are like the sepulchres Christ speaks of,-without, painted and fair,-within, no thing but rottenness and dead bones. What have many of you more of Christ than what a blind man hath of light? It is round about him, but not within him.

The light hath sinned in darkness but your darkness cannot comprehend it.

You are environed with the outward appearances of Christ in his word and ordinances, and that is all, but neither within you, nor upon many of you, is there any thing either of his light or life. Not so much as any outward profession or behaviour, suitable to the revelation of Christ, about you.

As if you were ashamed to be Christians, you maintain gross ignorance, and practise manifest rebellion against his known will in the very light of the gospel. How few have so much tincture of Christ, so much as to colour the external man, or to clothe it with any blamelessness of walking or form of religion! How few are so much as Christians in the letter! For you are not acquainted either with letter or spirit,-either with knowledge or affection or practice. But suppose that some have put on Christ on their outward man and colour over themselves with some performances of religious duties, and smooth themselves with civility in carriage, yet alas! how few are they who are renewed in the spirit of their mind, and have put on Christ in their inward man, who have opened the secrets of their hearts, and received him to "lie all night between their b.r.e.a.s.t.s." How few are busied about their hearts, to have any new impression and dye upon their affections,-to mould them after a new manner,-to kill the love of this world and the l.u.s.ts of it,-and cast out the rottenness and superfluity of naughtiness which abides within! But some there are who are persuaded thus to do to give up their spirits to religion, and all their business and care is, to have Christ within, as well as without. Now, if the rest of you will not be persuaded to be of this number, consider what you prejudge yourselves of, of all the comfort of religion, and then religion is no religion, and to no purpose, if you have no benefit by it. And certainly, except Christ be in you as a King to rule you, and a Prophet to teach you,-to subdue your l.u.s.ts, and dispel your darkness, when he appears, he cannot appear to your comfort and salvation. You are deprived of this great cordial against death, and death must seize upon all that is within you, soul and body, since Christ the Spirit of life is not within you.

Happiness without you will not make you happy-salvation round about you will not save you. If you would be saved, there must be a near and immediate union with happiness. Christ in the heart, and salvation cometh with him. A Christian is not only Christ without not imputing his sins to him, clothing him with his righteousness but Christ within too, cleansing the heart from the love of sin, "perfecting holiness in the fear of G.o.d."

Do not think you have any share in Christ without you, except you receive Christ within you, because Christ is one within and without, and his gifts are undivided. Therefore true faith receives whole Christ as a complete Saviour, even as he is entirely offered, so he is undividedly received as he is without saving us, and within sanctifying us,-Christ without, delivering from wrath-and Christ within, redeeming from all iniquity-these cannot be parted more than his coat that had no seam. It is a heavy and weighty word of this apostles, 2 Cor. xiii. 5: "Examine yourselves, whether ye be in the faith know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates." I wish you would lay it to heart, who have never yet returned to your hearts. If Christ be not formed in you, (as Gal. iv. 19,) you are as yet among the refuse, dross, and that which must be burnt with fire. You cannot but be cast away in the day when he makes up his jewels. Where Christ is he is the hope of glory,-he is an immortal seed of glory. How can you hope for Christ, who have nothing of him within you?

Now, the other touchstone of true religion is, the great comfort it furnishes to the soul, and, of all comforts, the greatest is that which is a cordial to the heart against the greatest fears and evils. Now, certainly the matter of greatest fear is death, not so much because of itself, but chiefly because of that eternity of unchangeable misery that naturally it transmits them unto. Now, it is only the Christian religion possessing the heart that arms a man completely against the fear either of death itself, or the consequents of it. It giveth the most powerful consolation, that not only overcometh the bitterness and taketh out the sting of death, but changeth the nature of it so far as to make it the matter of triumph and gloriation.

There is something here supposed, the worst that can befall a Christian, it is the death of a part of him, and that the worst and ign.o.blest part only, "the body is dead because of sin." Then, that which is opposed by way of comfort to counter-balance it, is, the life of his better and more n.o.ble part. And, besides, we have the fountains both of that death and this life,-man's sin the cause of bodily death, Christ's righteousness the fountain of spiritual life.

Of death many have had sweet meditations, even among those that the light of the word hath not shined upon, and, indeed, they may make us ashamed who profess Christianity, and so the hope of the resurrection from the dead, that they have accounted it only true wisdom and sound philosophy to meditate often on death, and made it the very princ.i.p.al point of living well to be always learning to die, and have applied their whole studies that way, neglecting present things that are in the by, have given themselves to search out some comfort against death, or from death. Yea, some have so profited in this, that they have accounted death the greatest good that can befall man, and persuaded others to think so.(200) Now, what may we think of ourselves, who scarce apprehend mortality, especially considering that we have the true fountain of it revealed to us, and the true nature and consequents of it.

All men must needs know that death is the most universal king in the world, that it reigns over all ages, s.e.xes, conditions, nations and times, though few be willing to entertain thoughts of it, yet sooner or later, they must be constrained to give it lodging upon their eyelids, and suffer it to storm the very strongest tower, the heart, and batter it down, and break the strings of it, having no way either to fly from it or resist it.

Now, the consideration of the general inundation of death over all mankind, and the certain approaching of it to every particular man's door, hath made many serious thoughts among the wise men of the world. But being dest.i.tute of this heavenly light that shineth to us, they could not attain to the original of it, but have conceived that it was a common tribute of nature, and an universal law imposed upon all mankind by nature, having the same reason that other mutations and changes among the creatures here below have, and so have thought it no more a strange thing, than to see other things dissolved in their elements. Now, indeed, seeing they could apprehend no other bitter ingredient in it, it was no wonder that the wisest of them could not fear it, but rather wait and expect it as a rest from their labours, as the end of all their miseries.

But the Lord hath revealed unto us in his word the true cause of it, and so the true nature of it. The true cause of it is sin,-"Sin entered into the world, and death pa.s.sed upon all, for that all have sinned," Rom. v.

12. Man was created for another purpose, and upon other conditions, and a law of perpetual life and eternal happiness was pa.s.sed in his favour, he abiding in the favour, and obeying the will of him that gave him life and being. Now, sin interposing, and separating between man and G.o.d, loosing that blessed knot of union and communion, it was this other law that succeeded, as a suitable recompense, "thou shall die:" it is resolved, in the council of heaven, that the union of man shall be dissolved, his soul and body separated, in just recompense of the breaking the bond of union with G.o.d. This is it that hath opened the sluice to let in an inundation of misery upon mankind: this was the just occasion of that righteous but terrible appointment, "It is appointed that all men once should die, and after death come to judgment," Heb. ix. 27; that since the body had enticed the soul, and suggested unto it such unnatural and rebellious motions of withdrawing from the blessed Fountain of life, to satisfy its pleasure, the body should be under a sentence of deprivement and forfeiture of that great benefit and privilege of life it had by the soul's indwelling, and condemned to return to its first base original, "the dust," and to be made a feast of worms, to lodge in the grave, and be a subject of the greatest corruption and rottenness, because it became the instrument, yea, the incitement of the soul to sin against that G.o.d that had from heaven breathed a spirit into it, and exalted it above all the dust or clay in the world. Now, my beloved, do we not get many remembrances of our sins? Is not every day presenting our primitive departure from G.o.d, our first separation from the Fountain of life by sin, to our view, and in such sad and woful effects pointing out the heinousness of sin? Do you not see men's bodies every day dissolved, the tabernacle of earth taken down, and the soul constrained to remove out of it? But what influence hath it upon us, what do the multiplied funerals work upon us? It may be, sorrow for our friends, but little or no apprehension of our own mortality, and base impression of sin, that separates our souls from G.o.d. Who is made sadly to reflect upon his original, or to mind seriously that statute and appointment of heaven, "In that day thou shalt die?" It is strange that all of us fear death, and few are afraid of sin, that carries death in its bosom,-that we are so unwilling to reap corruption in our bodies, and yet we are so earnest and laborious in sowing to the flesh. Be not deceived, for you are daily reaping what you have sown. And, O! that it were all the harvest; but death is only the putting in of the sickle of vengeance, the first cut of it: but, O! to think on what follows, would certainly restrain men, and cool them in their fervent pursuits after sin!

Sermon XXVIII.

Verse 10.-"And if Christ be in you, the body is dead because of sin: but the Spirit is life because of righteousness."

"The sting of death is sin, and the strength of sin is the law," saith our apostle, 1 Cor. xv. 56. These two concur to make man mortal, and these two are the bitter ingredients of death. Sin procured it, and the law appointed it, and G.o.d hath seen to the exact execution of that law in all ages; for what man liveth and shall not taste of death? Two only escaped the common lot, Enoch and Elias; for they pleased G.o.d, and G.o.d took them: and, besides, it was for a pledge, that at the last day all shall not die, but be changed. The true cause of death is sin, and the true nature of it is penal, to be a punishment of sin: take away this relation to sin, and death wants the sting. But, in its first appointment, and as it prevails generally over men, _aculeata_(_201_)_ est mors_, it hath a sting that pierceth deeper, and woundeth sorer than to the desolation of the body, it goeth into the innermost parts of the soul, and woundeth that eternally.

The truth is, the death of the body is not either the first death or the last death: it is rather placed in the middle between two deaths: and it is the fruit of the first, and the root of the last. There is a death immediately hath ensued upon sin, and it is the separation of the soul from G.o.d, the Fountain of life and blessedness: and this is the death often spoken of, "You who were dead in sins and trespa.s.ses," &c. Eph. ii.

1. "Being past feeling," and "alienated from the life of G.o.d," Eph. iv.

18, 19. And truly this is worse in itself than the death of the body simply, though not so sensible, because spiritual. The corruption of the best part in man, in all reason, is worse than the corruption of his worst part. But this death, which consists especially in the loss of that blessed communion with G.o.d, which made the soul happy, cannot be found till some new life enter, or else till the last death come, which adds infinite pain to infinite loss. Now the death of the body succeeds this soul's death, and that is, the separation of the soul from the body, most suitable, seeing the soul was turned from the Fountain-spirit to the body, that the body should by his command return to dust, and be made the most defiled piece of dust. Now, this were not so grievous, if it were not a step to the death to come, and a degree of it introductive to it. But that statute and appointment of heaven hath thus linked it, "after death comes judgment:" because, the soul in the body would not be sensible of its separation from G.o.d, but was wholly taken up with the body, neglecting and miskenning(202) that infinite loss of G.o.d's favour and face, therefore the Lord commands it to go out of the body, that it may then be sensible of its infinite loss of G.o.d, when it is separated from the body; that it may then have leisure to reflect upon itself, and find its own surpa.s.sing misery: and then indeed,-infinite pain and infinite loss conjoined,-eternal banishment from the presence of that blessed Spirit, and eternal torment within itself. These two concurring, what posture do you think such a soul will be into? There are some earnest of this in this life. When G.o.d reveals his terror, and sets men's sins in order before their face, O! how intolerable is it, and more insupportable than many deaths. They that have been acquainted with it, have declared it. The terrors of G.o.d are like poisonable arrows sunk into Job's spirit, and drinking up all the moisture of them. Such a spirit as is wounded with one of these darts shot from heaven, who can bear it? Not the most patient and most magnanimous spirit, that can sustain all other infirmities, Prov.

xviii. 14. Now, my beloved, if it be so now, while the soul is in the body, drowned in it, what will be the case of the soul separated from the body, when it shall be all one sense, to reflect and consider itself?

This is the sting of death indeed, worse than a thousand deaths to a soul that apprehends it; and the less it is apprehended, the worse it is; because it is the more certain, and must shortly be found, when there is no brazen serpent to heal that sting. Now, what comfort have you provided against this day? What way do you think to take out this sting? Truly, there is no balm for it, no physician for it, but one; and that the Christian only is acquainted with. He in whom Christ is, he hath this sovereign antidote against the poison of death, he hath the very sting of it taken out by Christ, death itself killed, and of a mortal enemy made the kindest friend. And so he may triumph with the apostle, "O death, where is thy sting? O grave, where is thy victory? Thanks be to G.o.d in Jesus Christ, who giveth us the victory," 1 Cor. xv. 55. The ground of his triumph, and that which a Christian hath to oppose to all the sorrows and pains and fears of death mustered against him, is threefold; one, that death is not real; a second, that it is not total, even that which is; and then, that it is not perpetual. This last is contained in the next verse, the second expressed in this verse, and the first may be understood or implied in it. That the nature of death is so far changed, that of a punishment it is become a medicine, of a punishment for sin it is turned into the last purgative of the soul from sin; and thus the sting of it is taken away, that relation it did bear to the just wrath of G.o.d. And now as to the body of a Christian under appointment to die for sin, that is, for the death of sin, the eternal death of sin. Christ having come under the power of death, hath gotten power over it, and spoiled it of its stinging virtue. He hath taken away the poisonable ingredient of the curse, that it can no more hurt them that are in him, and so it is not now vested with that piercing and wounding notion of punishment. Though it be true that sin was the first inlet of death, that it first opened the sluice to let it enter and flow in upon mankind, yet that appointment of death is renewed, and bears a relation to the destruction of sin, rather than the punishment of the sinner, who is forgiven in Christ. And, O! how much solid comfort is here, that the great reason of mortality that a Christian is subject unto, is, that he may be made free of that which made him at first mortal. Because sin hath taken such possession in this earthly tabernacle, and is so strong a poison, that it hath infected all the members, and by no purgation here made can be fully cleansed out, but there are many secret corners it lurks into, and upon occasion vents itself, therefore it hath pleased G.o.d, in his infinite goodness, to continue the former appointment of death, but under a new and living consideration, to take down this infected and defiled tabernacle, as the houses of leprosy were taken down under the law, that so they might be the better cleansed, and this is the last purification of the soul from sin.

And therefore, as one of the ancients said well, "That we might not be eternally miserable, mercy hath made us mortal." Justice hath made the world mortal, that they might be eternally miserable, but to put an end to this misery, Christ hath continued our mortality, else he would have abolished death itself, if he had not meant to abolish sin by death. And indeed, it would appear this is the reason why the world must be consumed with fire at the last day, and new heavens and earth succeed in its room, because, as the little house, the body, so the great house, the world, was infected with this leprosy, and so subjoined to vanity and corruption because of mans sin therefore, that there might be no remnant of mans corruption, and no memorial of sin to interrupt his eternal joy, the Lord will purify and change all,-all the members that were made instruments of unrighteousness, all the creatures that were servants to man's l.u.s.ts. A new form and fashion shall be put on all, that the body being restored, may be a fit dwelling place for the purified soul, and the world renewed, may be a fit house for righteous men. Thus you see, that death to a Christian is not real death, for it is not the death of a Christian, but the death of sin his greatest enemy, it is not a punishment, but the enlargement of the soul.

Now, the next comfort is, that which is but partial, it is but the dissolution of the lowest part in man, his body, so far from prejudging the immortal life of his spirit it is rather the accomplishment of that.

Though the body must die, yet eternal life is begun already within the soul, for the Spirit of Christ hath brought in life, the righteousness of Christ hath purchased it, and the Spirit hath performed it, and applied it to us. Not only there is an immortal being in a Christian that must survive the dust (for that is common to all men), but there is a new life begun in him, an immortal well being in joy and happiness, which only deserves the name of life, that cometh never to its full perfection till the bodily and earthly houses be taken down. If you consider seriously what a new life a Christian is translated unto, by the operation of the Holy Ghost, and the ministration of the word, it is then most active and lively, when the soul is most retired from the body in meditation. The new life of a Christian is most perfect in this life when it carrieth him the furthest distance from his bodily senses, and is most abstracted from all sensible engagements, as you heard, for indeed it restores the spirit of a man to its native rule and dominion over the body, so that it is then most perfect when it is most gathered within itself, and disengaged from all external entanglements.

Now, certain it is, since the perfection of the soul in this life consists in such a retirement from the body, that when it is wholly separated from it then it is in the most absolute state of perfection, and its life acts most purely and perfectly when it hath no body to communicate with, and to entangle it either with its l.u.s.ts or necessities. The Spirit is life, it hath a life now which is then best when furthest from the body, and therefore it cannot but be surpa.s.sing better when it is out of the body, and all this is purchased by Christ's righteousness. As man's disobedience made an end of his life, Christ's obedience hath made our life endless. He suffered death to sting him, and by this hath taken the sting from it, and now, there is a new statute and appointment of heaven published in the gospel, "whosoever believeth in him shall not perish, but have eternal life." Now indeed, this hath so entirely changed the nature of death, that it hath now the most lovely and desirable aspect on a Christian, that it is no longer an object of fear, but of desire, amicable, not terrible unto him. Since there is no way to save the pa.s.senger, but to let the vessel break, he will be content to have the body splitted, that himself, that is his soul, may escape, for truly a man's soul is himself, the body is but an earthly tabernacle that must be taken down, to let the inhabitant win out to come near his Lord. The body is the prison house that he groans to have opened, that he may enjoy that liberty of the sons of G.o.d. And now to a Christian, death is not properly an object of patience, but of desire rather, "I desire to be dissolved and be with Christ," Phil. i. 23. He that hath but advanced little in Christianity will be content to die, but because there is too much flesh, he will desire to live. But a Christian that is riper in knowledge and grace, will rather desire to die, and only be content to live. He will exercise patience and submission about abiding here, but groanings and pantings about removing hence, because he knoweth that there is no choice between that bondage and this liberty.

Sermon XXIX.

Verse 10.-"And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness."

It was the first curse and threatening wherein G.o.d thought fit to comprehend all misery, "Thou shalt die the death in that day thou eatest."

Though the sentence was not presently executed according to the letter, yet from that day forward man was made mortal, and there seemeth to be much mercy and goodness of G.o.d intervening to plead a delay of death itself, that so the promise of life in the second Adam might come to the first and his posterity, and they might be delivered from the second death, though not from the first. Always we bear about the marks of sin in our bodies to this day, and in so far the threatening taketh place, that this life that we live in the body is become nothing else but a dying life, the life that the unG.o.dly shall live out of the body is a living death, and either of these is worse than simple death or destruction of being. The serious contemplation of the miseries of this life made wise Solomon to praise the dead more than the living, contrary to the custom of men, who rejoice at the birth of a man-child, and mourn at their death.

Yea, it pressed him further, to think them which have not at all been, better than both, because they have not seen the evil under the sun. This world is such a chaos, such a ma.s.s of miseries, that if men understood it before they came into it, they would be far more loath to enter it, than they are now afraid to go out of it. And truly we want not remembrances and representations of our misery every day, in that children come weeping into the world, as it were bewailing their own misfortune, that they were brought forth to be sensible subjects of misery. And what is all our life-time, but a repet.i.tion of sighs and groans, anxiety and satiety, loathing and longing, dividing our spirits and our time between them? How many deaths must we suffer before death come? For the absence or loss of any thing much desired, is a separation no less grievous to the hearts of men, than the parting of soul and body: for affection to temporal perishing things, unites the soul so unto them, that there is no parting without pain, no dissolution of that continuity without much vexation, and yet the soul must suffer many such tortures in one day, because the things are perishing in their own nature, and uncertain. What is sleep, which devours the most part of our time, but the very image and picture of death, a visible and daily representation of the long cessation of the sensitive life in the grave? And yet, truly, it is the best and most innocent part of our time, though we accuse it often. There is both less sin and less misery in it, for it is almost the only lineament and refreshment we get in all our miseries. Job sought to a.s.suage his grief and ease his body, but it was the extremity of his misery that he could not find it. Now, my beloved, when you find that which is called life subject to so much misery that you are constrained often to desire you had never been born, you find it a valley of tears, a house of mourning from whence all true delight and solid happiness is banished. Seeing the very officers and serjeants of death are continually surrounding us and walk alongst with us-though unpleasant company-in our greatest contentments, and are putting marks upon your doors, as in the time of the plague upon houses infected, "Lord have mercy upon us,"(203) and are continually bearing this motto to our view, and sounding this direction to our ears, _cito, procul, diu_-to get soon our of Sodom that is appointed for destruction, to fly quickly out of ourselves to the refuge appointed of G.o.d, even one that was dead and is alive, and hath redeemed us by his blood, and to get far off from ourselves, and take up dwelling in the blessed Son of G.o.d, through whose flesh there is access to the Father,-seeing all these, I say, are so, why do not we awake ourselves upon the sound of the promise of immortality and life, brought to our ears in the gospel? Mortality hath already seized upon our bodies, but why do you not catch hold of this opportunity of releasing your souls from the chains and fetters of eternal death? Truly, my beloved, all that can be spoken of torments and miseries in this life, suppose we could imagine all the exquisite torments invented by the most cruel tyrants since the beginning, to be combined in some one kind of torture, and would then stretch our imagination beyond that, as far as that which is composed of all torments surpa.s.seth the simplest death, yet we do not conceive nor express unto you that death to come. Believe it, when the soul is out of the body it is a most pure activity, all sense, all knowledge. And seeing where it is dulled and dampished(204) in the body, it is capable of so much grief or joy, pleasure or pain, we may conclude, that being loosed from these stupifying earthly chains, that it is capable of infinite more vexation, or contentation, in a higher and purer strain.

Therefore, we may conclude with the apostle, that all men by nature are miserable in life, but infinitely more miserable in death. Only the man who is in Jesus Christ, in whose spirit Christ dwells, and hath made a temple of his body for offering up reasonable service in it, that man only is happy in life, but far happier in death, happy that he was born, but infinitely more happy that he was born mortal, born to die, for "if the body be dead because of sin, the Spirit is life because of righteousness."

Men commonly make their accounts and calculate their time so, as if death were the end of it. Truly, it were happiness in the generality of men that that computation were true, either that it had never begun, or that it might end here, for that which is the greatest dignity and glory of a man-his immortal soul-it is truly the greatest misery of sinful men, because it capacitates them for eternal misery. But if we make our accounts right, and take the right period, truly death is but the beginning of our time, of endless and unchangeable endurance either in happiness or misery, and this life in the body, which is only in the view of the short sighted sons of men, is but a strait and narrow pa.s.sage into the infinite ocean of eternity, but so inconsiderable it is that, according as the spirit in this pa.s.sage is fashioned and formed, so it must continue for ever, for where the tree falleth, there it lieth. There may be hope that a tree will sprout again, but truly there is no hope that ever the d.a.m.ned soul shall see a spring of joy, and no fear that ever the blessed spirits shall find a winter of grief. Such is the evenness of eternity, that there is no shadow of change in it.

O then, how happy are they in whose souls this life is already begun, which shall then come to its meridian, when the glory of the flesh falls down like withered hay into the dust! The life as well as the light of the righteous is progressive. It is shining more and more till that day come, the day of death, only worthy to be called the present day, because it brings perfection, it mounts the soul in the highest point of the orb, and there is no declining from that again. The spirit is now alive in some holy affections and motions, breathing upwards, wrestling towards that point. The soul is now in part united to the Fountain of life, by loving attendance and obedience, and it is longing to be more closely united. The inward senses are exercised about spiritual things, but the burden of this clayey mansion doth much dull and damp them, and proves a great _remora_(205) to the spirit. The body indisposes and weakens the soul much. It is life, as in an infant, though a reasonable soul be there, yet overwhelmed with the incapacity of the organs. This body is truly a prison of restraint and confinement to the soul, and often loathsome and ugly through the filthiness of sin, but when the spirit is delivered from this necessary burden and impediment, O how lively is that life it then lives!