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had defiled it; then he will erect “ a new heaven and a new earth, wherein dwelleth righteousness.” But I 0.all not infit further on this head. I go on to,

IV. The fourth head I proposed in the general prosecution of th: doctrine, which was, to inquire unto what life it is we are raised up by him who is the resurrection and the life? In answer unto this, I give you the following properties of that life we are raised to by him who is the resurrection and the life.

1. It is a foul-life, it is a spiritual life. Alas for it, Sirs ! there are many dead souls among us in living bodies. Many hare the appearance of life, but their souls are dead; they are walking up and down the world as so many ftatues, “ dead in trefafi-s a d lins ” But that moment the soul comes to Jea fus, the soul comes to live, “ Hear, and your souls shall live," If. lv. 3. What a valuable life is the life of the soul, in comparison of the body! Indeed the generality make a greater account of their bodies than they do of their souls; they fell their souls unto the devil, in pampering their bodies, which will Phortly moulder down to the dust. “What will it profit a man (says our Saviour) though he should gain the whole world, and lose his own soul ? or what can a man give in ex, change for his soul?" O what a valuable thing is the soul! 0 come to him who is the resurrection and the life : Hear, and your souls shall live." Again,

2. It is a righteous life, even in the eye of the law of God, that is bestowed by him who is the resurrection and the life. In some sense it may be called a legal life, a, in regard there is no injury done to the law, in bestowing this life upon the dead singer. As you heard the Son of God became the resurrection, and the life, by “magnifying the law, and making it honourable.” The believer that is made alive by Christ, he can stand the trial of the law, and look it in the face, and fay, “ Who Ihall lay any thing to the charge of God's elect? It is God that juftitieth: who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercellion for us." And then,

3. It is a holy life that springs from him that is the resurrec. tion and the life. Christ himself is holy, the holy One; and whenever he takes a gripe of the finner, he makes him “ free from the law of fin and death ;" he makes the creature that was " lying among the pots, to be like the wings of a dove covered with silver, and her feathers with yellow gold;" and then the beauty of holiness is upon that soul. And then,

4. (As you were hearing in the former discourse), It is a very humble and felf.denied life they have from Christ. They. live, but they will not venture to say they live. « I live," faith the apostle, “but it is not I, but Christ that liveth in me." Not I, but the grace of God in me.” Hence it follows, · 5. In the fifth place, It is a life of faith; for when a man gets the life of grace, he does not live upon that life, it is buc like a drop of water cast into a veffel, it is soon spent, but he lives upon the fountain of grace. Believer, the fountain of life is not within thee, it is above thee, and it is without thee; it is in Christ Jesus. “ Your life is hid with Christ in God;" for, says Paul, Gal. ii. 20. “ I am crucified with Christ: Ne. vertheless I live ; yet not I, but Christ liveth in me.” And what follows ? « The life which I now live in the flesh, I live by the faith of the Son of God.” Faith does not glory in any thing the man has received ; no, faith, as it were, forgets what it received, but it reaches forward, and it ay comes back to the fountain of life, to draw water there: “ With joy shall ye draw water out of the wells of salvation,” Il. xii. 3. So that, I say, it is a life of faith. Hence it follows,

6. It is a life of love. Whenever life enters into the finner, he begins to love the Lord and his word : “ O how love I thy law ! it is my meditation all the day.” And as the sparks fly upward, so this love is ay casting its (parks toward heaven : “ Whom having not seen, ye love ; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory," 1 Pet. i. 8. And this makes it,

7. A life of joy and pleasure : “ Whom having not seen, ye love,” &c.; “ believing, ye rejoice with joy unipeakable, and full of glory.” Some have a notion, that are unacquainted with religion, that it is a dull and melancholy life; and therefore they stand a-back from it; and I will believers may not give them too much occasion. If you fee any of the saints dull and melancholy, it is not a part of their religion, but it is rather their irreligion, and their unacquaintedness with the Lord, it is their failing and infirmity; but when faith is set a-work, it hath a joy that no man can take from them. You that have joy, and know nothing of this, your joy is " like the crackling of thorns under a pot,” like a bundle of straw that makes a blaze, that foon goes out: but this is a joy that never totally or finally perishes, floods of water will not be able to quench it; every blink of the Lord's countenance makes the heart so glad, that corn and wine are but draff and fand in comparison of it, it is a joyful life! And then,

8. The life we have from him that is the resurrection and the life, it is a royal life, it is a princely life. He does not creep as the men of the world do, to whom the serpent's curse cleaves;'by nature the seed of the serpent lie grovelling on


the duit; when they see a man attending on fast-days and os feast-days, they will laugh at him, as if they were the only happy men in the world, while, in the mean time they are feeding on athes,” and are dancing about the mouth of the pit. This life, it is a royal and a princely life, and it is a life that makes the man live like himself; he hath a princely life when he lives by faith on the Son of God, he lives on the hid. den manna, that most are strangers to; he makes them kings and priests to God and his Fath's; he provides them with Toyal food, he provides for them a royal crown, kingdom, and sceptre, to “ rule the nations,” as the expression is, Rev. ii. 27. And then,

9. To crown all, the life we have from him, it is an ever. lafting life. Sirs, Adam's life was but fhort-lived, and our own lives, what are they but a vapour and a thadow ? and, ere long, you and I that are looking one another in the face, will disappear, and our posterity springing up will say in a little, Where are they? But this life we have from him that is the resurrection and the life, it is a perpetual life, and a durable life, it is an everlasting life: “ He that believeth on him (the Son of God) hath everlasting life." And when the life of grace resolves into glory, the soul comes to the communion of like. ness, and the communion of everlasting pleafare with the Lord: “In thy prefence is fulness of joy, and at thy right hand there are pleasures for evermore” So much for the fourth thing I proposed in the method.

V. The fifth thing was, How this comes about? how Chrift comes to be the resurrection and the life unto dead finners of Adam's family?

1. It comes about by the ordination of his Father's appoint. ment; for he was set up from the beginning to be our refur. rection and the life; he was fore-ordained to it before the foundation of the world was laid. And,

2. It comes about by his own voluntary susception and undertaking in the council of peace: “Lo, I come : in the volume of the book it is written of me: I delight to do thy will, O my God: yea, thy law is within my heart.” As if the Father had said to the Son, Yonder are a company, a loft company of finners of Adam's family; I will make a present of them to thee, providing thou wilt undertake to lay down thy life for them. Content, Father, says the Son, I put my name in the volume of thy book, I am willing this my engagement be registrated, my blood shall go for theirs. And there upon he becomes the resurrection and the life to us. Then, . 3. He is the resurrection and the life by his incarnation ; he links our nature as it were to his own. He became one of our tribe, for he was none of ours originally; he took upon him the human nature, that so he might be in a capacity to bear the curse of the law, and to satisfy justice for us ; of necessity it behoved him to be our near Kinsman, or else he could not be our Redeemer. As under the law, he that was the avenger of our blood, and he that was to redeem the mortgaged inheritance, behoved to be the nearest of kin; so Chrift, before he could be the Avenger of our blood, and bruise the head of the enemy, and before he could relieve the mortgaged inheritance of everlasting life, behoved to become our Kinf. man. Let us pride ourselves in this Kinsman, in this Lord Immanuel alone. And then,

4. He becomes the resurrection and the life to us by his death and satisfaction Sirs, our life, it springs out of the very death and blood of the Son of God; his humiliation is the root of our exaltation, and “ by his stripes we are healed;" he was accounted among the “ number of tranfgreffors," that so we might be accounted righteous in the light of God through him ; he was wounded, that we might be healed; he was (mit. ten, that we might escape. And then,

5. He becomes the resurrection and the life by his own per sonal resurrection from the dead, he goes down to the grave, that he might conquer the king of terrors within his own territories. Sirs, what was the great plot the devil had in tempting man to fin? Why, he knew fin would usher in death, and he knew that would usher in hell, for death is the very mouth of hell to all mankind. Well, when death is brought in, when the penalty of the law is incurred, and the faithfulness of God is engaged for man's destruction, what way must he be delivered? What, says the Son of God, let their curse be upon me, let me go down to the grave for them; I will wring the keys of death and hell out of the devil's hand; and thus I will make death the gate of heaven instead of hell. By his resure rection we are “ begotten to a lively hope.” And then,

6. He becomes the resurrection and the life unto us, by his representation of us in heaven, and by negotiating our affairs in that high court. Sirs, all our concerns are transacted ia the high court of heaven, our affairs of death or life are all negotiated above. Well, Chriit, he takes on our nature, he dies, he goes down to the grave, rises again, and ascends into heaven; and he goes there to tranfact our affiirs, to fe• that nothing be done against us; we are “ raised up, and fit together with him in heavenly places." By virtue of Chriii's fitiing in heaven, believers, you are fitting there in him, jult as sub

jects jects Git in parliament, in their representatives. He is our living head, which is more than a bare representatire. And then,

7. He is the resurrection and the life by the power and efficacy of his word. The word is sometimes called "the rod of the Mediator's strength;” and, when he sends it forth, he makes a living and a willing people in a day of power; he utters a word like that to Lazarus when lying in the grave, Come forth: then the bands and fetters of spiritual death drop off. Thus he is the resurrection and the life by the power of his word, for his word is a word of life; “ To preach all the words of this life," says the Lord to the apostles, when they were brought out of prison : “ The hour is coming, (says Chrilt), and now is, when the dead fhall hear the voice of the Son of God: and they that hear fhall live." And then,

Lally, He is the resurrection by the efficacy of his Spirit, “The law of the Spirit of life, in Christ Jesus, hath made me free from the law of lin and death,” saith che apostle, Rom. viij. 2.


VI. The fixth thing I proposed in the method was, to inquire why he becomes the resurrection and the life unto us? I shall not insist on this; only in so many words, that I may haften forward to the application.

1. He became our resurrection and the life, because he loved as: “ Christ loved us, and gave himself for us, an offering and a sacrifice to God for a sweet-smelling favour," that he might be our resurrection and the life, Eph. v. 2. Then,

2. He becomes the resurrection and the life.unto us, be. cause we were gifted of the Father unto him; and he hath such a regard to the Father's gift, that he will die before he lose it. Again,

3. He does it for the manifestation of his own and his Fa. ther's glory, that he might bring men back to their chief end, for which, they were created; man's chief end is to glorify God, and enjoy him for ever. Man, when he fell, he dishonoured God, instead of glorifying God : Well, Christ's design is to bring man back to God, to answer the end for which he had a being į and until Christ bestow this spiritual life upon him, he can neither glorify God here, nor enjoy him hereaf. ter ; but the believer begins even here to aspire after it, with the psalmist,“ Whom have I in heaven but thee? and there is none upon earth that I defire besides thee." But I pass this, and go on to,

VII. The

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