flourishing kingdom, and had mighty successes and victories over the people round about him; but when his heart was upheld in the ways of God. So, "Your life is hid with Christ in God" (Col. iii. 3). They had a life visible, as other men had; but your life, that which you chiefly esteem, and indeed count to be your life, is a hidden thing.

Here I shall inquire, 1. What is this spiritual life. is a spiritual life distinct from the natural.

2. Show that there 3. The excellency of the one above the other. 4. When this spiritual life is in good plight. 1st, What is meant by spiritual life. It is threefold, a life of justification, and sanctification, and glorification.

1. The life of justification. We are all dead by the merit of sin. When a man is cast at law, we say he is a dead man; through one man's offence, all were dead (Rom. v. 5). We are sensible of it when the law cometh in with power, we begin to awaken out of our dead sleep. God's first work is to awaken him and open his eyes, that he may see he is a child of wrath, a condemned person, undone without a pardon: "When the commandment came, sin revived and I died " (Rom. vii. 9). Before, he thought himself a living man, in as good an estate as the best; but, when he was enlightened to see the true meaning of the law, he found himself no better than a dead man. Now, when justified, the sinner is translated from a sentence of death to a sentence of life passed in his favour; and therefore it is called “justification of life" (Rom. v. 18); and he that believeth "shall not come into condemnation, but is passed from death unto life" (John v. 24); that is, is acquitted from the sentence of death and condemnation passed on him by the law.

2. The life of sanctification, which lies in a conjunction of the soul with the Spirit of God, even as the natural life is a conjunction of the body with the soul. Adam, though his body was organized and formed, was but a dead lump till God breathed the soul into him; so, till our union with Christ, by the communion of his Spirit, we are dead and unable to every good work. But the Holy Ghost puts us into a living condition: we were dead in trespasses and sins, yet now hath he quickened us (Eph. ii. 4,5). There is a new manner of being, which we have upon the receiving of grace.

3. Life eternal, or the life of glory, which is the final result and consummation of both the former. For justification and sanctification are but the beginnings of our happy estate; justification is the cause and foundation, and sanctification is an introduction or entrance into that life that we shall ever live with God.

2ndly, Now, this life is distinct from life natural; for it hath a distinct principle, which is the Spirit of God; the other, a reasonable soul: "The first man Adam was made a living soul; the last Adam was made a quickening spirit" (1 Cor. xv. 45). Parents are but instruments of God's providence, to unite body and soul together; but here we live by the Spirit or by Christ (Gal. ii. 20): God and we are united together. Then we live, when joined to God as the fountain of life; whence the soul is quickened by the Spirit of grace. This is to live indeed. It is called "the life of God" (Eph. iv. 18), not by common influence of his providence, but by special influences of his grace. Secondly, it is distinct in its operations. Unumquodque operatur secundum suam formam; as things that move upward and downward according to their form, so the new nature carrieth men out to their own natural motion and tendency. Walking as men

(1 Cor. iii. 3) and walking as Christians, are two distinct things. The natural and human life is nothing else but the orderly use of sense and reason; but the Divine and spiritual life is the acting of grace in order to communion with God, as if another soul dwelt in the same body: Ego non sum ego. Old lusts, old acquaintance, old temptations knock at the same door; but there is another inhabitant. Thirdly, distinct in supports. Hidden manna, meat indeed, drink indeed (John vi. 55). There is an outward man and an inward man: the inward man hath its life as well as the outward; and, as life, so taste: omnis vita gustu ducitur. The hidden man must be fed with hidden manna, meat and drink that the world knows not of; its comforts are never higher than in decays of the body (2 Cor. iv. 16). A man is as his delight and pleasure is, it must have something agreeable. Fourthly, distinct in ends. The aim and tendency of the new nature is to God; it is from God, and therefore to him (Gal. ii. 19). It is a life whereby a man is enabled to move and act towards God, as his utmost end, to glorify him or to enjoy him. A carnal man's personal contentment is his highest aim: water riseth not beyond its fountain; but a gracious man doth all to please God (Col. i. 10), to glorify God (1 Cor. x. 31). And this, not only from his obligations (Rom. xiv. 7, 8), but from his being, that principle of life that is within him. A man that hath a new principle, cannot live without God; his great purpose and desire is to enjoy more of him.

3rdly, The excellency of the one above the other. There is life carnal, life natural, and life spiritual. Life carnal, as much as it glittereth and maketh a noise in the world, it is but a death in comparison of the life of grace: "She that liveth in pleasure, is dead while she liveth” (1 Tim. v. 6); and, "Let the dead bury their dead" (Luke ix. 60); and dead in trespasses and sins. None seem to make so much of their lives as they, yet dead as to any true life and sincere comfort. So life natural, it is but a vapour, a wind, and a little puff of wind, that is soon gone. Take it in the best; nature is but a continued sickness, our food is a constant medicine to remedy the decays of nature: most men use it so: alimenta sunt medicamenta. But, more particularly, first, life natural is a common thing to devils, reprobates, beasts, worms, trees, and plants; but this is the peculiar privilege of the children of God. Therefore God's children think they have no life, unless they have this life. If we think we have a life because we see and hear, so do the worms and smallest flies; if we think we are alive because we eat, drink, and sleep, so do the beasts and cattle; if we think we live because we reason and confer, so do the Heathens, and men that shall never see God; if we think we have life because we grow well and wax strong, proceeding to old age, so do the plants and trees of the field: nay, we have not only this in common with them; but, in this kind of life, other creatures excel man. The trees excel us for growth in bulk and stature, which from little plants grow up into most excellent cedars. In hearing, smelling, seeing, many of the beasts go before us; eagles in sight, dogs in scent, &c. Sense is their perfection. Some see better, others hear better, others smell better; all have a better appetite to their meat, and more strong to digest it. For life rational, endowed with reason, many philosophers and ethnics excel Christians in the use of reason. Our excellency, then, lieth not in the vegetative life, wherein plants excel thee; nor in sensitive, which beasts have better than thou; nor in the reasonable, which many reprobates have, which shall never see the face of God; but

in life spiritual, to have the soul quickened by the Spirit of grace. Secondly, life natural is short and uncertain; but this eternal grace is an immortal flame, a spark that cannot be quenched. All our labour and toil is to maintain a lamp that soon goeth out, or to prop up a tabernacle that is always falling. When we have made provision for it, taken away this night, &c., it is in the power of every ruffian and assassin. But this is a life that beginneth in grace and endeth in glory. Thirdly, the outward life is short, but yet we soon grow weary of it; but this is a life that we shall never be weary of. Elijah" requested for himself that he might die" (1 Kings xix. 4): the shortest life is long enough to be incumbered with a thousand miseries. If you live to old age, age is a burthen to itself; days come in which there is no pleasure (Eccl. xii. 1); but you will never wish for an end of this life. Fourthly, in the preparations and costs which God hath been at to bring about this life at first. Without any difficulty God breathed into man the breath of life (Gen. ii. 7); but to procure this life of grace, God must become man, and set up a new fountain of life in our natures; and not only so, but die: "My flesh, which I will give for the life of the world” (John vi. 51). Consider the price paid for it; God would not bestow it at a cheaper rate than the death of his only Son. Fifthly, in the provisions of it: "The life of thine hand" (Isa. lvii. 10). With a great deal of toil and labour, we get a few supports for it; but this is fed with the blood of Christ, influences of grace, and comforts from the Spirit; not with gross things, but sublime, high, noble. Sixthly, in the use for which it serveth. It fitteth us for communion with God, as the other fits us for communion with men. Things can have no communion with one another, that do not live the life of one another. We dwell in God, and God dwelleth in us. Seventhly, its necessities are greater, which show the value of the life. The higher the life, the more dependence. Things inanimate, as stones, need not such supplies as things that have life. Where plants will not grow, they must have a kindly soil. Among plants, the vine needs more dressing and care than the bramble; beasts more than plants; their food appointed, God hath left most to man's care, as the instrument of his providence. Man more than beasts; saints more than men, much waiting upon God. No creature so dependent, in need of such daily supplies, as the inward man. Eighthly, its sense is greater. There is a greater sensibleness in this life than in any other life: all life hath a sweetness in it; as any life exceedeth another, so more sensibleness. A beast is more sensible of wrong and hurt than a plant. As the life of a man exceedeth the life of a beast, so more capable of joy and grief. As the life of grace exceedeth the life of a man, so its joy is greater, its grief is greater, trouble of conscience, a wounded spirit. So the joy of saints is unspeakable and glorious, peace that passeth all understanding.

4thly, When is this life in good plight? It showeth itself in these two effects: first, a comfortable sense of God's love; secondly, a holy disposition to serve and please God. The vitality of it lieth in these two graces, faith and love. When they are kept up in their height and vigour, then it is a life begun; it lieth in the height of faith, apprehending and applying God's love to the soul, I live by faith;' and the height of love swaying and inclining the heart to obedience (2 Cor. v. 14). Therefore they desire God to uphold them, that they might be kept in heart and comfort, and in a free inclination to serve him. Now, when they find any abatement of faith, so that they cannot rejoice in the promises as they were wont to do,

they count themselves dead; or when their inward man doth not delight itself in the law of God, but they are dull and slow to good things, they look upon themselves as dead. But, on the other side, when they find the vigour of this life in them, they are merry and glad; when they feel their wonted delight in prayer and holy exercises, this is that they mainly prize: that which is not seen and felt, is as if it were not to their comfort, not to their safety.

USE. To exhort us all to look after this life, and when you have got it, to be very chary of it. First, look after this life: you that are alienated from the life of God through ignorance and hardness of heart, be invited to come to him, it is for life: Skin for skin; yea, all that a man hath will he give for his life" (Job ii. 4). We all desire life: vile things that live, excel more precious that are dead: "A living dog is better than a dead lion" (Eccl. ix. 4). A dog was an unclean beast, and of all creatures a lion is the most noble and generous. A worm is more capable of life than the sun. Now, if life natural be so sweet, what is life spiritual? No such life as this; it fits us for communion with God and blessed spirits. Christ chideth them, "Ye will not come to me that ye might have life." Better you had never lived, if you live not this life of grace. When beasts die, their misery dieth with them; but yours beginneth. Secondly, if you have this life begun, be chary of it. If the bodily life be but a little annoyed, we complain presently; but why are you so stupid and careless, and do not look after this, to keep the spiritual life in good plight? Let your prayers and desires be to have this life strengthened; make this your prayer, to be "strengthened with might by his Spirit in the inner man." A Christian maketh this to be his main comfort and his main care. Oh! how busy are we to provide for the outward man, that we may be well fed, well clothed! Most men's care is for back and belly; oh! be more careful for the inner man; let that be refreshed with the blood of Christ and the comforts of the Spirit. Be careful for the soul, that you may keep up a lively faith, and a constant sense of blessedness to come, and so rejoice in God. Oh! how much time and pains do men waste in decking and trimming the body, when in the mean time they neglect their souls! We may all fall a-weeping when we consider how little we look after this inner life, to keep that in heart and vigour.

VERSE 116.

SERMON CXXVIII.

And let me not be ashamed of my hope. VERSE 117.—Hold thou me up, and I shall be safe; and I will have respect unto thy statutes continually.

In the former verse, I observed, David begs two things, confirmation in waiting, and the full and final accomplishment of his hopes.

Something remains upon the 116th verse, "Let me not be ashamed of my hope." Hope follows faith, and nourisheth it. Faith assures there is a promise, hope looks out for the accomplishment of it. Now, David, having fixed his hope upon the mercies of God, begs, "Let me not be ashamed;" that is, that hope may not be disappointed, for hope disappointed brings shame. Man is conscious of the folly and rashness in conceiving such a hope: "They were confounded because they had hoped ; they came thither, and were ashamed" (Job vi. 20). They looked for

water from the brooks of Tema; but, when they were dried up, they were confounded and ashamed. That breeds shame, when we are frustrated in our expectations. There is a hope that will leave us ashamed, and there is another hope that will not leave us ashamed; for David goes to God, and desires him to accomplish his hope. There is a Christian hope that is founded upon the mercies and promises of God, and encouraged by experience of God, that will never deceive us. I shall speak of that hope that will bring shame and confusion; and that is twofold, worldly hope and carnal security.

1. Worldly hopes, such as are built upon worldly men and worldly things. Upon worldly men they are mutable, and so may deceive us : sometimes their minds may change; the favour of man is a deceitful thing. As Cardinal Wolsey said in his distress, If I had served God as diligently as I have done the king, he would not have given me over in my grey hairs; but it is a just reward for my study to do him service; not regarding the service of God, to do him pleasure. "Let God be true, and every man a liar." A man makes way for shame, that humours the lusts of others, and wrongs his conscience; and, first or last, they will find it is better to put confidence in God, than the greatest potentates in the world (Psalm cxviii. 9); and therefore it should be our chief care to apply ourselves to God, and study his pleasure, rather than to please men, and conform ourselves to their uncertain minds and interests. To attend God daily, and be at his beck, is a stable happiness; the other is a poor thing to build upon. Men's affections are mutable, and so is their condition too:

Surely men of low degree are vanity, and men of high degree are a lie” (Psalm lxii. 9). Whoever trust in men, high or low, are sure to be deceived in their expectations; and therefore we should think of it beforehand, lest we be left in the dirt when we think they should bear us out: "When my Lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders" (1 Kings i. 21). When the scene is shifted, and new actors come upon the stage, none so liable to be hated as those that promised to themselves a perpetual happiness by the favour of men. This is a hope that will leave us ashamed.

And then worldly things, they that hope in these for their happiness, I will be ashamed. There are two remarkable seasons when this hope leaves us ashamed, in the time of distress of conscience and in the day of death. In time of distress of conscience: "When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth" (Psalm xxxix. 11). When sin finds us out, and conscience goes to work upon the sense of its own guilt, oh! then what will all the plenty of worldly comforts do us good! The creatures then have spent their allowance, and can belp us no more. What good will an estate do? And all the pomp and bravery of the world will be of no more use to us, than a rich shoe to a gouty foot: "A wounded spirit who can bear?"(Prov. xviii. 14.) But now, he that hath chosen God for his portion, in all distress and calamities can revive his hopes. So also in the hour of death. "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" (Job xxvii. 8.) When God puts the bond in suit, though man hath gained, where is his hope, when God delivers him over to the executioner, to chains of darkness?

2. Carnal security will leave us ashamed. Men living in their sins, hope they shall do well enough, and expect mercy to bear all and pardon all;