Part 21
Not the animal life, whereby he eats, drinks, sleeps, moves and walks; this is visible enough to all about him. Not the civil life, as he stands in relation to other men in the world, whether as a son, as a father, a master, or a servant, a trader, a labourer, or an officer in the state: For all these are public, and seen of men.
But the hidden life is that whereby he is a christian indeed; his spiritual life, wherein he is devoted to God, and lives to the purposes of heaven and eternity. And this is the same life, which, in other parts of scripture, is called eternal; for the life of grace survives the grave, and is prolonged into glory. The same life of piety and inward pleasure, which begins on earth, is fulfilled in heaven; and it may be called the spiritual, or the eternal life, according to different respects; for it is the same continued life acting in different stations or places, and running through time and eternity; 1 John v. 11, 12. Eternal life is in the Son, and he that hath the Son, hath this life; it is begun in him, he is already possessed of it in some degree.
As the life of the child is the same with that of the full-grown man; as the same vital principles and powers run through the several successive stages of infancy, youth and manhood; so the divine life of a saint, begun on earth, runs through this world, through death, and the separate state of souls; it appears in full-grown perfection, in the final heaven, when the whole saint shall stand complete in glory. Thus the spiritual life of a christian is eternal life begun; and eternal life is the spiritual life made perfect.
If we would describe this life in short, it may be represented thus: It is a life of faith, holiness and peace; a life of faith, or dependance upon God for all that we want; a life of holiness, rendering back again to God, in a way of honour and service, whatsoever we receive from him in a way of mercy; and a life of peace in the comfortable sense of the favour of God, and our acceptance with him through Jesus Christ. All these begin on earth, and in this sense faith itself, as well as peace and holiness, shall abide in heaven: we shall for ever be dependants, for ever happy and for ever holy.
In a state of nature the man lived such a sinful and carnal life, that was more properly called death; but when he becomes a believer, a true christian, he is new created; 2 Cor. v. 17. hew-born; John iii. 3, raised from the dead, and quickened to a new life; Eph. ii. 1, 5. which is called being risen with Christ, in the verses before my text; Col. iii. 1. And this very spiritual life, as the effect of our symbolical resurrection with Christ, is the subject of several verses of the 6th chapter to the Romans, whence I cannot but infer the same to be designed here, _viz._ that the christian who is dead to sin, is risen with Christ, and alive to God; as Rom. vi. 11. All the life that he lived before, with all the shew and bravery of it, with all the bustle and business, the entertainments and delights of it, was but a mere dream, a fancy, the picture of life, a shadow and emptiness, and but little above the brutes that perish. Now he lives a real, a substantial, a divine life, a-kin to God and angels, and quite of a different nature from what the men of this world live.
There is this difference indeed which the scripture makes between the spiritual life and the eternal. The first chiefly respects the operations of the soul, for the life of the body is not immortal here: the second includes soul and body too, for both shall possess immortality hereafter. The first is attended with many difficulties and sorrows; the second is all ease and pleasure. The first is represented as the labour and service: the last, as the great, though unmerited, reward; Gal. vi. 8. He that soweth to the Spirit, and fulfils the duties of the spiritual life, shall of the Spirit reap life everlasting. The one is the life of holiness and inward peace, though mingled with many defects, and surrounded with a thousand disadvantages and trials: the other, is the same life of holiness and peace, having surmounted every difficulty, shining and exulting in full joy and glory.
_Secondly_, We come to consider, in what respect this life may be called a hidden life.
And here I shall distinguish that part of it, which is more usually called the spiritual life, and is exercised in this world, from that which is more frequently called life eternal, and belongs rather to the world to come: and then I shall make distinct inferences from the consideration of each.
Now let us consider wherein the spiritual life is said to be hidden.
I. The acts and exercises of it are secret and unknown to the public world. The saint is much engaged in the important and hidden concerns of his divine life; and his converse is with God and Christ, who dwell in the world of invisibles.
Who knows the secret transactions between God and the soul of a christian, when he first entered into covenant with God, through Christ the Mediator, and began this happy life? Who can tell the inward workings of his spirit towards Jesus Christ his Lord in the first efforts of his faith, and embraces of our Saviour? Who was acquainted with the secret sorrows of his soul, when he was first set a mourning for his past sins, and humbled himself in bitterness before God; Or who can express the surprizing delight, and secret satisfaction he felt at heart, when God communicated to him the first lively hope of forgiveness and divine salvation? O the unknown joys of such an hour which some christians have experienced, when a divine beam of light shone into their souls, and revealed Jesus Christ within them, as St. Paul speaks: when they saw his all-sufficiency of righteousness and grace, to answer their infinite necessities; and when they durst believe in him as their Saviour!
And as the beginnings of this life are hidden from the world, so the exercises and progress of it are a secret too. While the world is following after idols and vanity, the christian, in his retired chamber, breathes after his God and his Redeemer, and gives a loose to his warmest affections, in the pursuit of his Almighty Friend, and his best beloved. While the men of this world are vexing their spirits, and fretting under present disappointments, he dwells in a lonesome corner, mourning for his sins and follies. And at another time, while the children of vanity grow proud in public, and boast of their large possessions, and inheritances, he rejoices in secret, in the hope of glory, and takes divine delight in the fore-thought of his better inheritance among the saints: his conversation is in heaven; _Phil._ iii. 20.
I might run through all the exercises of the sanctified affections, and the various parts of the divine worship, and of the conduct of a saint among the children of men. With what humble fear does he entertain the mention of the name of God? With what deep self-abasement, and inward adoration? At the presence of sin how is his anger stirred? and his holy watchfulness when temptations appear? how does he labour and wrestle, fight and strive, lest he be overcome by the secret enemies of his soul? And as his bitterness of heart is unknown to the world, so _a stranger intermeddles not with his joy_; Prov. xiv. 10. He feeds on the same provision which his Lord Jesus did on earth, for it his meat and his drink to do the will of his Father which is in heaven; This is a feast to the christian, which the world knows not of; John iv. 32, 34.
II. The springs and principles of this life are hidden and unknown to the world; and therefore the world esteems many of the actions of a true christian very strange and unaccountable things, as we shall shew afterward, because they see not the springs of them.
The word of God, or the gospel, with all the hidden treasures of it, is the chief instrument, or means, whereby this divine life is wrought and supported in the soul. The true christian beholds the purity of God in the precepts; he reads grace, heaven, and glory, in the promises; he sees the words of the bible in a divine light, and feeds sweetly on the hidden blessings of scripture, deriving life, and nourishment, and joy from it; whereas the carnal world go not far beyond the letters and syllables. The gospel, which is all light and glory to a saint, is hidden to them that are lost; 2 Cor. iv. 3. This same gospel is written in the heart of a christian, and is the principle of his life there. This is immortal and incorruptible, the seed of the word abiding in the heart; the image of the eternal God, drawn out in such characters as our nature can bear: For the written word is a transcript of God’s holiness; and when it is inwrought into all the powers of a believing soul, it becomes a vital principle within him for ever. A believer is, as it were, cast in the very mould of the gospel; so the word signifies; Rom. vi. 17. This is the word hidden in the heart, that secures the saint from sin; Ps. cxix. 11.
The motives and springs that awaken a christian to keep up, and maintain this spiritual life, are things hidden from the eyes of the world; things eternal and invisible, 2 Cor. iv. 18. _While we look not at the things that are seen, that are temporal; but at the things that are unseen, and eternal_; we then count the joys or sorrows of this world, things of little importance; then we live like christians, and the life of our Lord Jesus is manifested, or copied out, in our lives; as ver. 10, 11.
The habits of grace and holiness in the hearts of believers, whence all the actions of the spiritual life proceed, are secret and hidden. Who knows how they were wrought at first? how this heavenly breath, this divine life was infused, which changed a dead sinner into a living saint? Our Saviour himself compares this work of the Spirit to the wind; John iii. 8. _We hear the sound_, we feel and see the effects of it, _but we know not whence it comes, nor whither it goes; so is every one that is born of the Spirit_. Who can describe those secret and almighty influences of the blessed Spirit on the mind and will of man, which work with such a sovereign, and yet such a gentle, and con-natural agency, that the believer himself hardly knows it, but by the gracious effects of it, and the blessed alterations wrought in his soul.
It is this glorious Agent, this Creator, this blessed Spirit, who is the uncreated principle of this life. The Spirit, as proceeding from our Lord Jesus Christ, begun this life at first in the soul: and the same glorious unseen power carries it on through all difficulties and oppositions, and will fulfil it in glory.
I must add also, that Christ himself, who is said to be our life in the verse following my text, is at present hidden from us; he dwells in the unseen world, and the heavens must receive him till the restitution of all things; Acts iii. 21. Christ Jesus is the bread from heaven; John vi. 32, 33. by which the believer is nourished; he is the hidden manna, the divine food of souls: It is upon him the christian lives daily and hourly; it is upon the blood of the Lamb, which is carried up to the mercy-seat, that the believer lives for pardon and peace with God: It is upon the righteousness of his Lord and Head, that he lives for his everlasting acceptance before the throne; it is upon the grace and strength of Christ, that he rests and depends all the day, when he is called forth to encounter the boldest temptations, to fulfil the most difficult duties, or to sustain the heaviest strokes of a painful providence. “_Surely_, saith the saint, _in the Lord alone have I righteousness and strength_; Is. xlv. 24. In the Lord my Saviour, whom the world sees not; but I see him by the eye of faith.”
I shall enlarge farther on this subject under the second doctrine.
Thus, whether we consider the spiritual acts and exercises of this christian life, or the springs and principles of it, still we shall find it has just reason to be called a secret, or a hidden life.
Before I proceed, I shall lay down these two cautions:
1st Caution. Though it is a hidden life, yet I entreat my christian friends, that they would not suffer it to be such a secret, as to be unknown to themselves. God has ordained it to be hidden, not that it might always be unknown to you, but that you might search after it with diligence; and that when you find yourselves possessed of it, you might rejoice in the evidences of your life and his love. Be not satisfied then, O ye professors of the gospel! until you have searched and found this divine life within you. What a poor life must that christian live, who goes from day to day, and from year to year, and still complains, I know not whether I am alive or no!
Labour, therefore, after self-acquaintance, since God has been pleased in his word, to furnish us with sufficient means to find out our estate; 1 John v. 17. These things I write unto you, says the apostle, that ye may believe on the name of the Son of God, and that ye may know that ye believe. It is a dishonour to the gospel of Christ, to abide always in darkness and doubtings, and to rest contented in so uncomfortable a frame. We are told in Rev. ii. 17. that those whose life is supported by this hidden manna, have also a white stone given them, with a new name in it, which no man knows, save he that receives it: that is, they have divine absolution and pardon of their sins, which was represented heretofore, in some courts of judicature, by the gift of a white stone; but surely, if my own name were written in it, I would use my utmost endeavours to read the inscription myself, though it may be a secret to the rest of mankind; then my God and Saviour shall have the honour of his pardoning love, and then my soul shall enjoy the consolation.
2d Caution. Though it be a hidden life in the sacred operations and the springs of it, yet the world ought to see the blessed effects of it. We must _hold forth_ to men _the word of life_; Phil. ii. 16. Let the world see that we live to God, and that by the secret power of his word in the gospel.
The christian life is no fantastic and visionary matter, that consists in warm imaginations, and pretences to inward light and rapture; it is a real change of heart and practice, from sin to holiness, and a turn of soul from earth toward heaven. It has been dressed up, indeed, like enthusiastic foolery, by the impious wits of men, and painted for a subject of ridicule and reproach. Thus the saints and holy martyrs have been clad in a fool’s-coat, or a bear’s-skin, but they are still men, and wise men too; they have been dressed up like devils, but they are still the sons of God. So secret piety has solid reason and scripture still on its side, whatever silly scandals have been cast upon it; there is no cause, therefore, to be ashamed of professing it. There is nothing in all the christian life, that a man needs to blush at. _We have renounced the hidden things of dishonesty_, knavery, and uncleanness, when we began to be christians; 2 Cor. iv. 2. It is our glory that we are alive to God, and we should be ashamed of nothing that either exercises or maintains this life. None of the duties of worship, none of the practices of godliness, that render religion honourable among men, and make God our Saviour appear glorious in the world, should be neglected by us, whenever we are called to practise or profess them.
The effects of this hidden life should not all be secret, though the springs of it are so; for christians are commanded to make their _light shine before men, that others may glorify their Father which is in heaven_; Mat. v. 14, 15, 16. The lights of the world must not place themselves under a bushel, and be contented to shine there useless and alone; we must give honour to God in public. And though we are commanded to practise such secrecy and self-denial in our deeds of charity, as may secure us from all ostentation and pride, yet we must sometimes make it appear too, that we do good to men, that christianity may have the glory of it. We must feed the hungry, we must clothe the naked, we must love all men, even our enemies, and discover to the world that we are christians, by noble and sublime practices of every virtue and every duty, as far as it is possible, even by the best works, to discover inward religion.
[This sermon may be divided here.]
I proceed now to draw some inferences from the hidden nature of the spiritual life.
I. And my first inference would teach you not to rest satisfied with any externals: for they who put forth no other acts of life, but what the world sees, are no true christians.
We eat, we drink, and sleep; that is the life of nature; we buy and sell, we labour and converse; that is the civil life; we trifle, visit, tattle, flutter, and rove among a hundred impertinencies, without any formed, or settled design what we live for; that is the idle life; and it is the kindest name that I can bestow upon it. We learn our creed, we go to church, we say our prayers, and read chapters or sermons; these are the outward forms of the religious life. And is this all? Have we no daily secret exercises of the soul in retirement and converse with God? No time spent with our own hearts? Are we never busied, in some hidden corner, about the affairs of eternity; Are there no seasons allotted for prayer, for meditation, for reading in secret, and self-enquiries? Nothing to do with God alone in a whole day together? Surely this can never be the life of a christian?
Remember, O man, there is nothing of all the labours or services, the acts of zeal or devotion, that thou canst practise in public, but a subtle hypocrite may so nearly imitate the same, that it will be hard to discover the difference. There is nothing of all these outward forms, therefore, that can safely and infallibly distinguish thee from a hypocrite and false professor; for the same actions may proceed from inward motions and principles widely different. If you would obtain any evidence that you are a christian indeed, you must make it appear to your own conscience by the exercises of the hidden life, and the secret transactions between God and your soul. He was not a Jew of old, who was one outwardly in the letter only; nor is he a christian, who has mere outward forms; but a Jew or a christian, in the sight of God, is such a one as hath the religion in his heart, and in spirit, _whose praise is not of men, but of God_? Rom. ii. 28, 29.
II. Inference. The life of a saint is a matter of wonder to the sinful world; for they know not what he lives upon. The sons of ambition follow after grandeur and power; the animals of pleasure pursue all the luxuries of sense; the miser hunts after money, and is ever digging for gold. It is visible enough what these wise men live upon. But the christian, who lives in the power and glory of the divine life, seeks after none of these, any farther than as duty leads him, and the supports and conveniencies of life are needful, in the present state of his habitation in the flesh. The sinner wonders what it is the saint aims at, while he neglects the tempting idols that himself adores, and despises the gilded vanities of a court, and abhors the guilty scenes of a voluptuous life. Christ and his children are, and will be, signs and wonders to the age they live in; Is. viii. 18. compared with Heb. ii. 13.
The men of this world wonder what a christian can have to say to God in so many retiring hours as he appoints for that end; what strange business he can employ himself in; how he can lay out so much time in affairs, which the carnal mind has no notion of. On the other hand, the saint, when he is in a lively frame, thinks that all the intervals of his civil life, and all the vacant seasons that he can find between the necessary duties of his worldly station, are all little enough to transact affairs of such awful importance as he has to do with God, and little enough to enjoy those secret pleasures, which the stranger is unacquainted with. The children of God pray to their heavenly Father in secret, and they feel unknown refreshment and delight in it; and they are well assured, that _their Father who seeth in secret will hereafter reward them openly_; Mat. vi. 6.
It is no wonder, that the profane world reproaches true christians as dull, lifeless creatures, animals that have neither soul nor spirit in them, because they do not see them run to the same excess in things of the lower life. Alas! they know not that the life of a christian is on high; they see it not, for it is hidden; and therefore they wonder we are not busily engaged in the same practices and pursuits as they are; 1 Pet. iv. 4. _They think it strange that we run not to the same excess of riot._ The world sees nothing of our inward labour and strife against flesh and self, our sacred contest for the prize of glory; they know nothing of our earnest enquiries after an absent God, and a hidden Saviour; and least of all do they know the holy joys, and retired pleasures of a christian, because these are things which are seldom communicated to others; and therefore the world grows bold to call religion a melancholy thing, and the christian a mere mope. But the soul who lives above, who lives within sight of the world of invisibles, can despise the reproach of sinners.