THE Spirituall-Life AND IN-BEING of CHRIST In all BELEEVERS.
Preached at Stepney. July, 2. 1648.
—Nevertheless I live, yet not I, but Christ liveth in me.
IN this Epistle, the Apostle Paul does industriously prove, That a man is justified by faith in Christ alone, and not by the works of the law. Which he plainly affirms at the 16. verse, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have beleeved in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if a man be not justified by the works of the law, then a man may live as he lists, may cease from working. Not so (saies the Apostle) for so, we our selves [Page 2]should be found sinner, and Christ would be made the minister of sin, which God forbid: (verse 17.) yea, and I should build again the things which I have destroyed, and make my self a transgressor: (verse 18.) But I through the law, am dead unto the law, that I might live unto God. (verse the 19.)
But if a man be justified by faith alone, and so by the death of Christ; then a man is crucified with Christ: and if a man be crucified, or if you be crucified with Christ, how then do you live? Yes, (saies he at the 20. ver.) I am crucified with Christ, Nevertheless I live, yet not I, but Christ liveth in me.
Nevertheless] or now I live. [I live] that is, a spiritual life. There is a Natural life: and there is a Spiritual life. He does not here speak of the Natural life, when he saies, Nevertheless I live; because he adds, yet not I, but Christ liveth in me: that is, Spiritually. And when he saies, I live: he speaks it in the Person of every Believer: not in his Own Person, but he personates a Believer all along. I through the Law, am dead to the Law, that I might live to God; I a Believer. And, I am crucified with Christ: I a Believer. And, Nevertheless I live. All along he does personate a Believer, and does not speak in his own Person, but in the Person of a Believer. And he saies here, Nevertheless I live. He had said before, That we are justified by Faith alone, and not by the works of the Law: and that a Believer was crucified with Christ. Now (saies he) This Doctrine that I have preach'd unto you, is no way opposit unto our Spiritual life, or unto our Holiness; yet, now I live, or, nevertheless I live. From whence then you may observe these Two things.
- First. That every true Believer, every Godly, Gracious man, is a living man, lives aspiritual life, is in the state of life.
- Secondly. That our justification by faith alone, and our being crucified with Christ; is no enemy, but a friend unto this Spiritual life. Nevertheless, I live.
Doct. 1 First of all. Every Godly, Gracious man. is a living man, is in the state of life; lives a Spiritual life.
And this ye have most expresly, in that 6. Chap. of John, at the 40. vers. This is the will of him that sent me, That every one which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. But though he shall have everlasting life hereafter, it may be he hath not this life for the present: Look therfore what he saies at the 47. vers. Verily, verily, I say unto you, He that beleeveth on me hath everlasting life. 'Tis not said, He shall have everlasting life, but he hath everlasting life; everlasting life is begun in him already. And that ye may be the more sure of it, he gives you a double Verily; Verily, verily I say unto ye, He that believeth on me, hath everlasting life. But how can this be? Nay, how should it be otherwise? for a mans life is, as his meat is: and saies our Saviour, I am the bread of life, at the 48. vers. Then at the 54. vers. Whesoever eateth my flesh, and drinketh my blood, hath eternal life: For my flesh (at the 55. vers.) is meat indeed, and my blood is drink indeed; he that eateth my flesh, and drinketh my blood, dwelleth in me and I in him: As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. So that ye see, this Chapter is ful of it, here is a cloud of winesses: I say therfore, That every godly, gracious man, is a living man, and lives another life from the life of the world, a spiritual life, and is in the state of spiritual life.
For the opening of this Truth unto ye, We must first of all enquire, What this Spiritual life is. Take therefore this description of it: It is that supernatural perfection of soul, whereby a man being united unto Christ, by the Spirit, is able to act, move, and work towards God as his utmost end.
1 First (I say) [It is a supernatural perfection] There is some perfection in every life: Life is the greatest good and perfection: Death is the greatest evil. Therefore when the Lord theratned Adam, to punish him for eating the forbidden-fruit, he saies, The day thou eatest thereof, Gen. 2. thou shalt die the DEATH. Death is the greatest evil, and so Life is [Page 4]the greatest good and perfection. And this the Devil knew full well,Joh, 2.4. when he said, Skin for skin, and all that a man hath will he give for his life. So that life is a perfection. But I say, this Spiritual life, It is the Supernatural perfection of the soul. And therefore in the 4. chapter of the Ephesians, and the 18 verse, This life of the Saints, the very life of the Saints is called The life of God. 'Tis a supernatural perfection of soul therefore.
2 Secondly, As it is a supernatural perfection of Soul: So it rises from our Ʋnion with Christ by the Spirit. A man is united to God by faith, and by the Spirit: and as our outward life does arise from the union between the soul and the body; and though the body be never so fair or full, yet if it be not united to the soul, it is but a dead carkass: So our Spiritual life, it doth arise from our union with Christ; and though a man have never so many moral virtues, and his conversation be never so fair, yet if not united to Christ by the Spirit, he is but a dead man, spiritually a dead man. And therefore saies the Apostle here in the Text, Nevertheless I live, yet not I, but Christ liveth in me.
3 Thirdly. As it arises from our union with Christ, by the Spirit: So (I say,) It is that Supernatural I perfection, whereby a man is able to act, and move, and work towards God as his utmost and last end, And therefore saies the Apostle in the former verse, I through the Law, am dead unto the Law, that I may live to God. To God, as my last and my utmost end. And when a man is able to act, and move, and work towards God, as his last, and utmost end, then he is said to live spiritually. So that then ye have this description of our spiritual life; I repeat it again. It is that supernaturall perfection of soul, whereby a man being united unto Christ, by the Spirit, is able to act, and move, and work towards God, as his utmost end.
Quest. 2 Secondly. Whereby may it appear, That every godly, gracious man, is thus a living man, made partaker of this spiritual life, so as to he able to act, and move, and work towards God as his utmost end?
Answ. I will take but the Three ordinary lives that are in the world. The vegetative life, the life of Plants and Herbs. The Sensitive life, the life of Beasts. And the Rational life, the life of Man. And I wil shew ye, That the Essential properties of all these lives, are in a Spiritual way in the godly; and then the Argument will lie thus: If the Essential properties of all these lives be in a spiritual way in every godly man: then certainly, every godly, gracious man, is a living man, and in the state of life; living another life from the life of the world.
1 First. Take the life of plants and herbs, or of flowers, and what is the Essential property of the Vegetative life? It is to grow; no sooner hath a thing the Vegetative life, but it does grow. All plants, and herbs, and flowers, they grow, and trees they grow, because they have this Vegetative life. And so the Saints do, they grow in grace. It's said of them in the 84. Psalm, They go from strength to strength. It is an Hebraisme, and it notes Augmentation; From, To, notes Augmentation. And the like Hebraismes ye have in the New-Testament. In Rom. 1.27. For therein is the righteousness of God revealed, from faith to faith. It notes the augementation of faith. And so in 2 Cor. 3. ult. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory. It notes an augmentation of glory. And so, They go from strength to strength. That is, they grow in strength; it notes, an augmentation of their strength. But suppose they do want the Means, and want the Ordinances, do they grow then? Yes. It is that which is said in the same Psalm; Though they walk thorow the valley of Baca, and be in a dry place, where no water is; yet they go on from strength to strength. And, we ALL with open face beholding as in a glass, the mirror of the Lord, are changed from glory to glory. Not some, but all; all believers, and all the godly, they do grow in grace. And this ye know, is the difference between a Painted child, and a Living childe, Take a living child, and though he be but little, and very weak, yet he grows bigger. But now, a child that is painted [Page 6]upon a wall, a painted child grows not: and if a man come to ye and say, What's the reason that this child does not grow? two or three years agone he was as big as now he is? you will easily answer, because he is but a painted child, he is not a living child; if he were a living child he would grow. Now the Saints and people of God, they grow in grace, and therfore they are living children: they are living children, and therefore they grow in grace.
2 Secondly. What is the Essential property of the Sensitive life, of the life of Beasts, of the life of Birds? (for they live another life than the life of Trees, and the life of Flowers, and of Herbs) what is the Essential Property of that kind of life? The Essential property of that kind of life is, To be sensible of good or evil sutable unto them. And so the saints and people of God are: they are sensible also, they are not past feeling, as tis said of wicked men, but they are sensible of things sutable to them. Indeed, they have not the sence and feeling of things as they would, or do desire: but there are Three tings which the Saints and people of God are all sensible of. They are sensible of their Sins; especially if they be committed against their knowledge. They are sensible of the Hiding of Gods face from them. And they are sensible of the Churches miseries.
1 They are very sensible of their sins: Rom. 7.23, 24.2 Cor. 12.10. And therefore Paul cries out, O wretched man that I am! I find a law in my member: O wretched man that I am! Ye reade in other places of his Epistles, he saies, He will rejoyce concerning his Afflictions & Infirmities. He tels us how he was ston'd, & how he was imprison'd, scourg'd, whipt: & in al that he does not cry out, O wretched man that I am! But now finding the law in his members, he is more sensible of that than of any affliction; here now he cries out, O wretched man that I am, who shall deliver!
2 And as for the Hiding of Gods face: The people of God are the most sensible of that too. For ye know what David said,Psal. 42.10. As a sword in my bones, while they said unto me, where is now thy God? The Lord had hid his face from him: Oh! (saies he) This is a sword in my bones, while men say unto [Page 7]me, Where is now thy God? And so our Lord and Savior Christ, when he was upon the crosse, he cries out,Matth. 7.46. My God, my God, why hast thou forsaken me? He does not cry out unto his Apostles, and Disciples, why have you forsaken me? They all left him, and yet he did not say, Oh! Thomas, Oh! Peter, Oh! Matthew, Oh! al my Disciples, and Apostles, why have you forsaken me? And the Sun had withdrawn his light; and he does not say, why hast thou forsaken me? He felt many pains, being pierced thorow, nail'd unto the Crosse; and yet He does not cry out and say, Oh! what pains, and tortures do I feel? But, as sensible of this more than of all His outward torment, He cries out, My God, my God, why hast thou forsaken me? And as 'tis with the Head, so 'tis with the Members.
3 And, as unto the Miseries of the Churches. Jer. 9.1 Ye know how it was with Jeremiah; O that my head were a fountain of tears, that I could weep day and night for the slain of my people. Thus (I say) a godly man, though he have not the sence and feeling of his sin, and of other things as he would have; yet these Three things he is especially sensible of: Sensible of his own Sin, especially that committed against knowledge. The Hiding of Gods face from him. And the Miseries of the Churches. Surely therefore, he is alive, he hath this Essential property of this life in a spiritual way, and therefore he is alive, and in the state of life.
3 Thirdly. Take now the Third life, the life of Reason, the Rational life, the life of Man: And what is the Essential Property of that life? It is, To understand, to know, & to reflect upon a mans own actions, whether they be Good or Evil. A Beast does many actions: but a Beast hath not power to reflect upon his own action, to consider whether it be Good or Evil, when he hath done the action. Herein a man is distinct from a Beast. A Beast understands not, knows not, is not able to reflect upon his own action, and to consider whether it be good or evil when he hath done it. But now a Man that hath this Rational life is; and the more of man in a Man, the more he is able to reflect upon his own action. [Page 8]Look I pray into the 46. Chapter of Isaiah, and there ye shall find this to be the Essential property of a Man: at the 8. verse, Remember this, and shew your selves men. Wherein? bring it again to mind, O ye transgressors. Reflect upon your own action, and consider what ye have done, and thus ye will shew your selves to be men, to have the life of men in you. And upon this account, when as the Prodigal bethought himself, then he is said to return unto himself. Now every godly, gracious man hath this power, to reflect upon his own action. And therefore converting Ephraim is brought in thus,Jer. 31.19.2 Cor. 13.5. Smiting himself upon his thigh, saying, Oh! what have I done? And in that of the Epistle to the Corinthians, it is said, Know ye not, how that Christ is in you, unless ye be reprobates. That is, unless ye be Reprobates, ye may know that Christ is in you. A Reprobate indeed, does not reflect upon his own action; but as a beast he goes on: he Prayes, (may be) and does not reflect upon his Prayer when he hath done: He Hears the Word, and does not reflect upon his Hearing when he hath done: he Sins against God, and does not reflect upon his own action, and Sin, smiting himselfe upon his thigh, saying, Oh! what have I done? But now, every godly, gracious man does thus reflect upon his own action, and is able to do it. So then, take the Argument in the whole, and it lies thus: If a godly, gracious man, have all the Essential Properties of those Three lives, in a spiritual way and manner; then certainly he is in the state of life, and does live a spiritual life. Now (as ye have heard) Every godly, gracious man, hath all the Essential Properties of al these Three lives, in a spiritual way and manner; and therefore, certainly he does live a spiritual life, he is in the state of life.
Quest. 3 But how may it appear, that others are not in this state of life? that a wicked man is not in the state of life? that a wicked man is a dead man, spiritually dead? that the godly, and the godly only, are made partakers of this spiritual life, and that others are not?
Answ. Our Lord and Savior Christ does speak expresly, Ye will [Page 9]not come to me, that ye may have life. Joh. 5.40. But look into the 3. Chapter of John, and the 36. verse, and ye shall find these words. He that beleeveth on the Son, hath everlasting life: and he that beleeveth not the Son, shall not see life. Shall not see life; (mark those words) he shall not come within the view, or sight of life, or of the good things of life. He does not barely say, He shall not live: No, but he shall not see life, he shall not see the good things of life. So that plainly then, He that beleeveth not, is a dead man, spiritually a dead man, and lives not this spiritual life.
Object. But all motion does not come from life: can a man act, move, and work, and not be alive? Even wicked men, they Pray, and they Hear, and they Reade, and they Meditate, and they Act, and Move, and worke towards God, and they do many good things, and have many Moral vertues; and can all this be, and yet no life in them?
Answ. Yes. For ye know, a Watch, or a Jack, or a Clock; they all move, and act, and work, and yet they have no life. Though a wicked man may act, and move, and work towards God; yet notwithstanding, that motion does but arise from the natural perfection that is left in him by the fall. Take a Civil man, and though he have many moral vertues, what is there in him that lies beyond the reach of Nature, with the dye of Gospel-Education. Put now, this Spiritual life, it is a Supernatural perfection. Indeed it is said of Hypocrites, They have a Name to live: I but, they are dead; they are accounted living, but they live not: why? because they are not united unto Christ by the Spirit, which is the other property of the Spiritual life. This Spiritual life (I say) It is the Supernatural perfection of the Soul, whereby a man is able to act, and move, and work towards God as his utmost end. Now there is no wicked man, that is able to move towards God as his utmost end: for, (as the Schools well speak) wicked men, they do Use what they should Enjoy, that is God: and they do Enjoy what they should Use; that is, the World. What wicked man is there in all the world; that is able to move, and [Page 10]work towards God as his last and his utmost end? There is a Twofold End: There is an Hither-End, or a Proxie: and a Remote-End: A Hithermost-End, and a Remote, or ones Utmost End. A wicked man indeed, he may have God at the Hither-End of his action; but Himself is at the Utmost End. Look I pray into the 2 of Samuel, the 3. Chapter, at the 17, & 18. verses, and there you shall reade to this purpose. Abner had communication with the Elders of Israel, saying, Ye sought for David in times past to be King over you: Now then do it, for the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel. Here now he hath God in his eye, and the fulfilling of the Lords promise; here is one End, why he would bring about the Kingdom to David: For the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel. But now look a little higher, and you shall see, what his Utmost End was, in bringing about the Kingdom to David: He fals out with the son of Saul; and Sauls son comes to him, and saies, Wherefore hast thou gone in unto my fathers concubine? verse, 7. Whereupon Abner was very angry (at the 8. verse) Then was Abner very wrath for the words of Ishbosheth, and said, Am I a dogs head, which against Judah doth shew kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to day with a fault concerning this woman? So do God to Abner and more also, except, as the Lord hath sworn to David, even so do I to him: to translate the kingdom from the house of Saul, and to set up the Throne of David over Israel. (Mark Here was Self; he would be revenged of him: Indeed, he set God at the Hither-End of the action; but it was Self that was at the Utmost End of the action. And so it is with a wicked man; though he may have God at the Hither-End of his action; yet Himself is at the Utmost End of his action. 'Tis not so with a godly, gracious man; but though Self may be at the Hither-End of his action; God is the Utmost End: and if you ask him, Neighbor, Friend, why do you thus Pray, and Hear, and Reade, and Meditate? [Page 11]Oh! (saies he) that my poor soul may be comforted; for I am one that am of a troubled spirit: Well, but why would you be comforted? I would therefore be comforted, That I might serve God the better. Here his own comfort is at the begining of the action, but God is at the utmost-end. Take a wicked man, (I say) and though he doth act, and move, and work towards God; yet he wants a supernatural perfection, he is not united to Christ by the Spirit, he does not act, and move towards God as his utmost-end. But now, every godly, gracious man doth, and therefore He, and He alone is the living man, that hath this Spiritual life, that is in this state of life.
Quest. Is all a Civil mans Civility nothing? and are all Moral Vertues nothing? are all these then good for nothing?
Answ. Yes, they are in themselves good, and they are good for somthing; but they are not good to make a man spiritually alive. If a man come and offer you a brass six-pence, or a brass shilling; and you say, No, it will not go: and if he reply and say to ye, But though it be brasse, is it good for nothing? You will say, Yes, 'tis good for somthing, brass is good for somthing, but 'tis not good for money, it will not go for pay, it will not pay your debt, 'tis not sufficient to fetch you out of prison; it will not make you alive, 'tis not good for this. So now say I: Do ye ask whether these be good for nothing? I say, Yes, they are good, all moral vertues are in themselves good; but they are not good for to pay your debt, they are not good to make you alive, they can never make you spiritually alive; 'tis only grace, and union with Jesus Christ by the Spirit, that must make a man alive, Spiritually alive; and this only the Saints and people of God have; and therefore they only are the living men, every Child of God is a living man, and none else.
Applyca. If this be so: What abundance of comfort is here, unto all the Saints and people of God! He only lives, (comparatively) that lives this spiritual life; the Saints and people of God they are alive. Doest thou therefore beleeve? art [Page 10] [...] [Page 11] [...] [Page 12]thou united to Jesus Christ by the Spirit? then thou art alive, and in the state of life, made partaker of this Spirittual life. And doest thou know what it is to be made partaker of this Spiritual life? doest thou know what a life it is that now thou livest? It is a life, better and beyond the life that thou shouldest have lived in the state of innocency: for as the second Adam is more excellent than the first Adam was;1 Cor. 15.45. The first man Adam was made a living soul; but the second Adam was made a quickning Spirit. So that life that comes from Christ the second Adam, is better and beyond that life that you should have had from the first Adam in the state of innocency.
Of all lives, this Spiritual life (that now I am speaking of) is the most Pleasant life. In the 36. Psalm, saies the Psalmist concerning the godly, (at the 8. verse) They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy pleasures. Now, as Austin doth well observe upon that place, The River hath many waves, one following upon another: & so are the pleasures of the Saints, the Spiritual pleasures; one wave, one pleasure following upon another; and it is a deep river. Oh! but a River may be dry. Nay, it cannot be dry if it be maintain'd with a Fountain, and with Springs. Now see what follows, (at the 9. verse) They shall satisfie themselves of the river of thy pleasures: Why? for with thee is the Fountain of life. So that, if a man do but enjoy God in Christ, and be united unto Christ by the Spirit, he hath this life, which shall be as a river of pleasures maintained with a Fountain. Yea, this life it shall know no end. Your lives now, they run into death: but this life, this Spiritual life, it shall know no end. The Apostle argues unto the Romans, that they should die no more, because they had cōmunion with Christ in his death:Rom. 6.10 And therefore (saies he) In that he died once, he shall die no more. And so, you having communion with Christ in his death, you shall die no more: once alive spiritually, and ye shall die no more. Who can go to Heaven and pull Christ out of Heaven? In the 2. Chapter [Page 13]of Paul unto the Ephesians, the 5. ver. saies the Apostle there, Even when we were dead in trespasses and sins, hath he quickned us together with Christ: and he hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Here's sitting together in heavenly places with Jesus Christ; and we are raised up in Christ. So then, if once ye have this Spiritual life in Christ, ye shall never die again Spiritually.
And this life (that now I am speaking of) 'tis of all other lives, the most Communicative life. A Man does communicate life unto his Child; but his Child is not able presently, assoon as 'tis born, to communicate life unto an other child. One Beast does communicate life unto another; the Sheep communicates life unto the Lamb: but the Lamb assoon as 'tis brought forth is not able to communicate life to another, and beget another. And so, the Herb communicates life to another, but not presently assoon as 'tis an Herb. But now, no sooner does a man partake of this Spiritual life, but he is presently able to communicate life unto another: When thou art converted, strengthen thy brethren. Luke, 22.32. No sooner was Paul made alive by another, but he presently goes and communicates this life unto his brethren.
And let me tell you one thing more: Though your sins have been very great while you were in the state of death, before you were made partakers of this Spiritual life: yet when once ye come to partake of this spiritual life, the Lord wil look upon al your former sins under another consideration, a mollifying consideration.Luke, 15.32 This my son was dead (saies the father of the Prodigal) and is now alive: that is all. He does not say, This was a Whoremonger, or this was a Riotter, or this was a Spend-thrift, and now he is returned and come home to me for meat: No, but in mollifying terms, only thus, This my son was dead, and is now alive. And ye know what is said of David, David committed a great sin in the murder of Ʋriah: and yet saies the Lord concerning David, He turned not aside to the right hand or to the left, 1 King. 15.5 [Page 14] save only in the matter of Ʋriah. He does not say, Save only in the murder of Ʋriah; but in a mollifying term, he saies only so, Save only in the matter of Ʋriah: a mollifying term: Why? because that David had repented of the Sin, & now the Lord does not look upon it, but under this mollifying term; Save only, in the matter; not in the murder of Ʋriah, but in the matter of Ʋriah. And so, if thou do repent, and turn unto the Lord thy God, though thy sins have bin very great in the state of thy death, yet if once come to be made partaker of this Spiritual life, the Lord will look upon all thy former sins under other terms, and mollifying considerations: He will not say, Here's this poor wretch, that now I do look upon as a Drunkard, or a Swearer; but he will say thus; This my son was dead, but is now alive: this my daughter was dead, and is now alive. Thus the Lord will look upon your former evils, if once ye come to be made partaker of this Spiritual life. Oh! therefore, what a blessed condition are the Saints and people of God in, that are made partakers of this same Spiritual life. I remember it is written of a certain Martyr in the Primitive times, a woman; when she was brought before the enemies of the Gospel, they put divers questions to her, and she answered all their questions with one answer, which was this: Christiana sum, I AM A CHRISTIAN. When they said unto her, Woman, Art thou married or no. I am a Christian, saies she. What Parents hast thou, Woman? I am a Christian, saies she. Woman, Where doest thou live? I am a Christian, saies she. She answered all their questions with this, I am a Christian. And so, me thinks a man may answer all objections that are made unto him with this: I am alive in Christ. But, thou hast a dead Estate, much of it is lost at Sea, or at Land. Well, but I am alive in Christ. But, hast thou not a dead Husband, or a dead Wife, or a dead Child? I am alive in Christ. But, is not thy Name dead and buried under reproaches? I am alive in Christ. A poor soul may answer all with this; I am alive in Christ. Oh! what a blessed thing is it, for a man to be made partaker of this [Page 15]Spiritual life! This is the condition of all the Saints. Art thou therefore alive, and made partaker of this Spiritual-life? blessed art thou from the Lord, and thou shalt be blessed to all eternity.
Object. I am affraid that I have not this Spiritual life; for my heart is Dead, and Cold, and Stiffe: and dead men, they are Cold and Stiffe, very Stiffe: and truly so 'tis with me; My heart is Cold, and Dead, and Stiffe, and therfore I fear I am free among the Dead, and not free among the Living.
Answ. Have ye not heard, That there is a deadness which is opposite to Liveliness, aswel as a death that is opposit to Life? And were thine heart dead, with a death opposite to Life, thou couldst not feel it. And I appeal to thee; If that thy soul be alive in opposition to death; hast thou not more cause to be thankful, that thy soul is alive in oppofition to death, than to be discouraged, that thy soul is dead in opposition to Liveliness?
But there is a differance (ye know) between the coldness of a Living man, and the coldness of a Dead man. Take a dead man, and if he be cold, 'tis not al your fires wil put warmth into him, or your Aqua-vitae, or your chafing and rubbing of him, or your warm beds that will make him warm. But now, take a man that is cold, and Living; and if ye chafe him, or bring him to the fire, or lay him in a good warm bed; he recovers his warmth again. And so 'tis with a godly heart, though cold, yet bring it unto the Ordinance, either Publickly, or Privatly, and it recovers its warmth againe: and hath it not been even so with some of you?
It's true, A Dead man is Stiffe. But have you found your selves in a way of sin, an evil way; and are ye so stiffe therein, as ye will not be put out of your way, no not by admonition? then ye are stiffe indeed. There are two men that are out of their way, (suppose) The Traveller, and the Thief: The Traveller is out of his way: and if you come to him and say, Sir, you are much out of your way: He hearkens to ye, and he thanks ye, and he returns into his way [Page 16]again. But if ye come to a Thief and say, Sir, you are out of your way, He laughs, and scorns, and comes not into the way. So, there are some indeed, that are out of their way; and if you do come to them and tell them, that they are out of their way; they will blesse, and praise the Lord for your admonition, and labor to return into their way again. But some there are, that if ye tell them, that they are out of their way, they will rather scorn and jeer at it; What have you to do to meddle with me? what have you to do to meddle with my waies? meddle with your own matters. These men are stiffe, they are stiffe indeed; why? because they are dead; they are stiffe in the way of their sin, and they wil not be stird out, no, not by Admonition, why? because they are dead. But I appeal to ye, whether is it thus with ye or no? Don't ye say rather, I praise the Lord, though sometimes, (yea many times) I am out of the way, and in the way of sin; yet I can rejoyce in an Admonition, and blesse the Lord for an Admonition: Yea, this I can speak, though my heart be sometimes very cold, yet I have found heat, and warmth recovered again, either under a Publick, or under a Private Ordinance: Well then, be of good comfort, thou art not dead; though thou mayest be asleep, yet thou mayest be among the living.
Object. I am affraid that I am not alive spiritually, that I am not made partaker of this spiritual life, because I do not grow in grace; and this is the difference between a Living child and a Dead child: the Dead, painted child grows not, but the Living child grows: and the Lord knows, I do not grow in grace, and therefore I fear that I am but the painted child of God, and I am not the Living child.
Answ. If this were true, it were ill: for growth (indeed) is a sign of life. But whoever you are that make this Objection, and lie under this fear: Give me leave to propound to ye Two or Three Questions.
1 First. Do ye not grow more out of Love with your own Righteousness; and with your own Duties, as to the resting on them? The stronger a man grows in grace, the more he [Page 17]grows into Christ; and so, the more he grows off from Himself, and his own Righteousness.
2 Secondly. Do ye not find, that ye are lesse subject to be offended now than heretofore ye were? When a man is in the state of Nature, and in Spiritual death, then he is apt to be offended against all actions, against the good way of God, and the people of God; This is your Godliness, these are your Professors, and they are all so: very apt to be offended. When a man is converted, and turn'd to God; while he is weak in grace, he is apt to stumble, and to be offended; but the stronger he grows in grace, the lesse he will be offended.
3 Thirdly. Whether do ye not grow more off from the youthfull things that godly men do look unto? I say, the things that the youthfulness of godliness is taken much with? Ye know, that Youth is taken with many things that the state of man is not. A child, a little child is taken with Babies, and with Rattles, and with Gaies; and when it grows bigger to eight, nine, or ten years old, 'tis taken with other things; and as the child growes into a man, so he grows off from those childish, and youthfull things. There are some things, that the youth of godlines is taken withall; as, taken much with expressions in Prayer, and Duty, and Hearing the Word; and taken much with the Sence & feeling of Gods love; (this is good) & they cannot live without it. But when a man grows into more strength of grace, then he grows off from these things that the youth of godliness is taken withal, and he is more able to live without them; heretofore he could not live without such an expression in Duty, and he could not live by faith alone: but now, when once he grows to a man in grace, he is more grown off from that which the youth of godlines is taken withall. Now upon all these things, I appeal to ye, who ever ye are that makes this Objection, and say, Ye cannot grow in grace, and therfore affraid that ye are but the painted child of God, and not the living child of God: Whether do ye not find, that ye are more grown off from those [Page 18]things that the youth of godliness is taken with? Whether do you not find, that ye are lesse subject to be offended now, than you were heretofore? And are you not more grown off from your own Righteousness? Yes, I must needs say this, through the Lords goodnes and mercy to me; though I am not grown in grace as I desire, yet I am more grown off from my own Righteousnes than I was heretofore: and I am not so subject to be offended at the good ways of God and the people of God, as heretofore: And (I praise God) I can live off from those things that the youth of godlinesse is taken withal: Wel, be of good comfort, thou art grown, and thou art not the painted child, but, for ought I know, thou mayest be the living child, dear and precious with the Lord thy father.
Object. But there is one thing yet sticks with me, and makes me affraid that I am yet dead in my sins & trespasses, and that I am not made partaker of this Spiritual life, and that is this; I am alive to the World: Can a man live unto God and to the World too? when I go into the world, and upon my worldly occasions, then I am very lively; but when I come to Duty, then I am dead, and my heart dead, and therefore I am affraid that I am not alive to God, and made partaker of this Spiritual life.
Answ. This (if true) is very il: for I find in that 13. of Matthew (the parable of the seed) that there are Three false grounds, unto one true ground; three unsound hearts, to one sound that live under the Gospel, and the preaching of the Word; And that ground that goes the furthest and yet falls short of the truth, is the ground that received the Word; the thorny ground, & the thorns choak'd it: 'Tis the worldly Professor. Three to one, false; and the worldly Professor goes the furthest, such a one as is choak'd in Duty with the world.
But yet notwithstanding, let me tell ye this: Every man is not alive to the World, or a worldly man; that does use the things of the world, or that is active, and chearfull in the way of his Calling: For the things of the world, they are the materials of our grace, that our grace workes upon while we are here below.
Yea, let me tell you further, (and I pray observe it warily) Possibly a man may see a greater beauty in the things of the world, after conversion, than ever he saw before. As now, in the case of the Law: while a man is in the state of nature, then he is under the Law; but when a man is converted and drawn to Christ, then he is free from the Law; and then when he is freed from the Law; he sees a greater excellency in the Law, then ever he saw before conversion; for then saies he; Now I see, that the Commandements is holy, just, and good: indeed, as to the point of justification, he sees a greater emptiness in the Law than ever he did before; but as to the point of Rule of life, he sees a greater beauty in the law than ever he did before. So Paul did, as ye reade in the 7. of the Romans. So in this case: though as to the point of Satisfaction, a man after he is converted sees lesse in the creature than ever he did before; yet as to the point of Christs purchases, looking upon the creature as the purchase of Jesus Christ, Christ hath purchased these for me; he sees a greater beauty in them now than ever before: for (saies he) Christ hath purchased these, and all these are mine in Christ, & Christ hath paid for me; Christ is mine, and I am Christs, and these are mine, and all is Christs: Though as to the matter of Satisfaction, his soul cannot be satisfied, he sees lesse in the world than ever he did before; yet as to the matter of Christs purchase, a man after his conversion may see a greater beauty in the things of the world than ever he did before.
Only here, I remember the story of Anselme, walking abroad in the fields, he saw a Shepherds boy that had taken a bird; and having tied a stone unto the leg of the bird, the bird offered to fly, and mount up, but still the stone at her heel pul'd the bird back again: Whereupon Anselme fals a weeping; Thus (saith he with himself) it is with men, they somtimes offer to mount up to God in good purposes, but then they have some earthly business at their heel, and that makes them fall down again: they purpose, and purpose; and offer, and offer to mount up to God; but there's a stone [Page 20]at the heel, some earthly business at the heel, and so they fall down to the earth again. So if it be with you now, if you have a stone at your heel, a Calling at your heel, an Imployment at your heel, an earthly business at your heel; yet if every day you are mourning, and lamenting over it, and saying, Oh! what a clog have I at my heel! what a stone have I at my heel! Oh! Lord, when shall I come to Heaven, that I may be freed from this clog at my heel? I say, if you mourn, and lament over this clog that you have at your heel, it rather argues, that you are alive than dead; and therefore take in al the comfort that hath been spoken concerning this Truth; The Saints and people of God, are in a most comfortable state upon this account.
Quest. But you will say unto me: Is there nothing in this Doctrin but Comfort? is there no Duty that this Doctrine cals for at our hands? Suppose now, that I be alive, spiritually alive; that indeed I am not the Painted child, but I am the Living child of God, and made partaker of this Spiritual life; What is my Duty now that does flow from hence?
Answ. Surely, you will be thankful for your life. If your outward and momentary life were given you for a prey, you would be thankful: and will ye not be thankful for this life? this Spiritual life? this Pleasant life? this Eternal life, that never shall be taken from you?
But there are Three things I wil propound to you in particular.
Duty. 1 First. If we be alive indeed, & made partakers of this Spiritual life: Why then should we not live at an higher rate than the world does which have none of this life? The Beast lives at an higher rate than the Plant, or the Herb does; why? because it hath an higher life than the Plant, or Herb hath. Man (as man) lives at an higher rate than the Beast does; why? because man (as man) hath an higher life than the Beast hath. And if a man have this Spiritual life, he hath a life that is higher than the men of the worlds life is: and therefore, if we be alive, and made partaker of this Spiritual life; why should we not live at a higher rate? why
should I not say to my own soul thus, (and speak it often) O my soul, Wherein doest thou live at a higher rate than Civil men do? thou hast a higher life, (thou saiest) why doest thou not then live at a higher rate?
Duty. 2 Secondly. If we be alive indeed, and made partakers of this Spiritual life: Why should our hearts run after the things of the world, so as to feed on them as our meat, to be satisfied with them? Every life lives upon some meat that maintains it, and is sutable to it. The Herb hath one kind of life, and it hath a meat which sutes to it. The Beasts have another life, and they have a meat that does sute to that life. Man hath another life different from the Beast, and therefore he hath a meat that does suit to his life. Now this Spiritual life, 'tis another kind of life than the natural life of man is, and therefore it must have a meat that does sute with it, meat that the world knows not of. Saies our Savior,John. 4.32. I have meat to eat that you know not of. This life of grace, it is a hidden life; and therefore the meat thereof that it lives upon, 'tis an hidden meat. Then if you are alive indeed, and have this Spiritual life; why do you live upon these outward things? and why should our hearts run out after these outward things, so as to live upon them, and make them (as it were) our meat, for the satisfaction of our souls to live upon.
Duty 3 Thirdly. If we be alive indeed, and made partakers of this Spiritual life; Why is our Communion and Fellowship together no more living? Why no more living Fellowship and Communion? why is our Conference no more warm and living? A living coal warms (ye know:) There is this difference between a living coal, and a dead coal: Take a Dead coal, and though it be never so great or small, it sullies and blacks (more or lesse) but it warms not. But take your Living coal, which hath fire in it, and though it be never so great or small, it does warm, in proportion, more or lesse it warms: And if we be as Living coals, why then is our Conference and Communion together no more warming? When ye go into Wicked and Ungodly company, [Page 22]there ye meet with dead coals, and there ye are sullied, and dirtied, and black't by them. (I say) If ye indeed be living coals, why is your Conference no more warm and living? Oh! what sad times are we now fallen into? Heretofore, some four, or six, or ten years ago, ye should not come into a Christians company, but you should have some heart-warming Conference that you should bless God for many yeers after. As 'tis said of Junius, he came into a poor countrymans house, and he spake so feelingly of Christ, that he thought it was not Knowledge only, that would serve a mans turn, and thereupon he thought of his own condition, and was turned to God. And we reade of the Martyrs in the Primitive times, when they met together, they would speak much of the Kingdom, the Kingdom, the Kingdom of Heaven! in so much, as their Accusers, their Enemies, and Persecutors, charged them, That they aimed at the Empire, and the Kingdom; whereas they were speaking of a Heavenly Kingdom, and not of an Earthly Kingdom. But (I say) they were alwaies speaking of the Kingdom, the Kingdom. And so heretofore, in former times, when Christians did meet together, then they would speak of the Kingdom, and somthing that would warm their hearts together, that they might be the better al the yeer after: But now, when we are met together, either our speech is about Newes, or some Dispute in point of Religion, or some other thing; yea, though it be upon the Lords-day. But if you be living coals, Where is your living Conference? and your heart-warming-Communion? Certainly, if you be alive in Christ indeed, and made partaker of this Spiritual life, you will live at a higher rate than the men of the world do.
Quest. Is there nothing in all this Doctrine, concerning those that are dead in sins, and made alive? hath this Doctrine nothing to say to them?
Answ. Yes, it hath very much to say to them; Only, I am loth to be the messenger of death to any one of your souls? But if this Doctrine be true, That every godly man, is a living [Page 23]man, and in the state of life, and none else; How many poor dead souls may this Doctrine find in Congregations! It's said, that when the Egyptians found their first-born dead in their families, there was a great cry thorow Egypt, a great cry in every family. And were men as sensible of their souls, as they are of their bodies; Oh! what a great cry might there be in divers of your families! One crying out and saying, Oh! Lord, I have a dead Child, whose soul is dead. Another, Oh! Lord, I have a dead Servant in my family. Another, Oh! Lord, I have a dead Wife in my family, whose soul is dead. Another, I have a dead Husband, a dead Friend. I say, were men and women as sensible of their souls, as they are of their bodies, what crying! what a great cry this morning might there be found in this Congregation! But I chuse rather to Exhort ye in the Name of the Lord, for to get this same Spiritual life that now I have been speaking of: above all getting, to get this Spiritual life. Ye see into what sad times you are fallen. Who knows how long he shall live? who knowes how long he shall he the owner of his Estate, Liberty, or Life? The Kingdom is ful of blood; and there is a blood-thirsty-disposition that runs thorow the Kingdom: and if you and I have our lives taken from us, and we have not a better life; what a sad condition shall we be in! Wherefore, I beseech ye in the Lord, labor to get another life, this Spiritual life that shall never be taken from you; and the Lord give you hearts to do it.
Quest. But you will say, How should that be done?
Answ. Come unto Jesus Christ: whatever thou beest (man or woman) now come unto Jesus Christ. Saies the Lord Christ, They will not come unto me, that they might have life. John, 5.40 There are Three things that keep men from Coming to Jesus Christ: one thing is, Mens Negligence: men think they can repent afterward, and they may have Christ afterward; and so for the present, they neglect coming to Jesus Christ. Sometimes (nay alwaies) Ʋnbelief keeps men off from comming to Jesus Christ. For as faith brings Christ and the [Page 24]Soul together; So Unbelief keeps a man from coming to Jesus Christ. And another thing is, Ʋnwillingnes to part with all for Jesus Christ. The young man ye have read of in the Gospel, went away sorrowful, when Christ said to him, Go and sel al, to come to Christ: so he did not come to Christ upon that account. And so, when we come to men and women, and say, You must come to Christ, and leave all your former Company; Nay, (say they) I can have Christ better cheap, upon better terms; and I cannot leave my Company, and my merry meetings, and so they come not to Christ. But I beseech you in the Lord, Come unto Jesus Christ; Oh! what ever thou hast been, Come unto Jesus Christ that you may have life.
Object. I know many will say, I have been long dead in my trespasses and sins, and I fear there is no hope of life for me.
Answ. Now mark what I say to that, and so I wil end al. There are Three mentioned in the Gospel, whom Christ raised from the dead. One a Maid, that lay in her fathers house, and Christ came in and took her by the hand, and said unto her, Arise. Another was a Young-man, that was carried out of his fathers house, and was laid out upon the Hearse; and Christ came, and said unto him, Arise. And the third was Lazarus, that had been four dayes dead and stank again; and Christ speaks to Lazarus, and he comes forth. And these Three (saies Austin) shews those that Christ wil raise up from the dead again. The first, (the maid that lay in her fathers house) notes that sort of sinners, that commit Secret sins, & never come abroad, never come into act. The second (the son that was carried out of his fathers house, and laid upon the Hearse) notes that sort of sinners, that sin openly; Swearers, and Drunkards, whose sins are abroad. And the Third, (that of Lazarus) notes that sort of sinner, that hath lien so long in the grave that he even smels again. Now I pray further observe this, That when Christ came to raise Lazarus, then Christ prayed, but he did not pray when he raised the other two; and he groan'd over him; he did not groan over the maid, nor over the [Page 25]young-man, but he groan'd over Lazarus, to shew the difficulty of raising a poor sinner from the dead that hath lien long in his sin. And therefore, if there be ever a poor soul here that is dead in his sins; Oh! go to Christ while thou art young, and fall down before him and say, Oh! Lord, I have a dead heart of mine own, Oh! let me have life from thee. But whether thou beest young or old, here is yet hope; Lazarus raised as well as the young-maid, & young-man; Lazarus, that lay til he stank again in the grave; and therefore, yet there is hope though thou hast lien long. Wherfore, in the Name of the Lord, I beseech you all, Come unto Jesus Christ this morning. If there be ever a poor dead soul in this Congregation, as may be some there is, some Drunkard crept in, some Swearer, some Unclean wanton: Well, if there be ever a dead soul in this Congregation, now go to Christ that thou mayest have life: and I say to thee, Awake thou that sleepest, and stand up from the dead, and the Lord Jesus give us life.
SERMON II.Preached at Stepney. July, 9. 1648.
— Nevertheless I live, yet not I, but Christ liveth in me.
YE heard the last day, that two things especially, are observable from these words:
First. That every godly, gracious man, is a living man, is in the state of life, lives a spiritual life. And this I have spoken to.
Doct. 2 Secondly. That our justification by faith alone, is no enemy, but a real friend unto this our Spiritual life.
Nevertheless, [...] and now I live; but now I live. As if he should say, I never did live before; but now being justified by faith alone, and having the experience of this great Truth, Now I live. At the 16. verse, he had said, That a man is not justified by the works of the Law, but by the faith of Jesus Christ; Whereupon it was, or might be objected: If a man be not justified by the works of the Law, then is he free from the Law, then is he dead unto the Law, then may a man live as he lists? Nay, not so (saies the Apostle at the 19. verse) For I through the Law, am dead to the Law, that I might live to God: (quite contrary) That I might live to God, I am dead to the Law. Yea, and though I am crucified with Christ, yet now I live, and I never did live till now; but now I live: This very principle of justification by faith alone, is [Page 26]the fountain, and original of all my spiritual life. And thus indeed you shall find: for if you look into those three Epistles of Paul, To the Romans, the Galatians, and the Hebrews; ye shall find, that the Apostle does give this as the rise unto all his Exhortations unto Holiness of life. In the latter end of the Epistle to the Romans, the Apostle does exhort unto holy practises, and to a godly conversation: but in the begining, he does state, and prove this Doctrine, of Justification by faith alone. So in this Epistle to the Galatians; So in the Epistle to the Hebrews: As if the only rise of all our Holiness, and Godly Conversation were this, Our Free-justification through the Blood of Christ, by faith alone.
For the opening, and cleering of this great Truth; I shal spend a little time in the Explication of the terms.
- First. Justification by faith alone.
- Secondly. I shall labor to demonstrate this Truth unto you, That Justification by faith alone, Is the Fountain, and Original of all our Holiness, and Spiritual life.
- Thirdly. Answer to some Objections.
- Fourthly. Labor to shew ye, What there is in this Free-justification by faith alone, that may, can, or doth advance our Holiness.
Quest. 1 What is meant by this Justification by faith alone?
Answ. That I may be understood by the meanest. By this justification, I mean, That act of Gods grace, wherby through the imputation of our sins to Christ, and Christs righteousness unto us, God the father doth pronounce us righteous in his sight. This is justification. And this is done by the Righteousness, and the Blood of Christ only, as the Material and Meritorious cause; 'Tis done only by Faith as the Instrumental cause, so we are said to be justified by Faith alone. Yet not so, as that a man is justified by faith which hath no works; for all justifying faith is full of works: but these works do not come into our justification: As now, a mans servants, they have him to bed; Servants have their Master and Mistris to bed, tend upon them to bed; but they do not go into the bed with [Page 28]them: They are with them again in the morning, they bring them water and necessary things, but they do not come to bed to them. Now (saies Luther) Justification is that bed, where Christ and a Beleeving soul lies: & though good works, Duties, and Prayers tend upon Christ, and where ever there is faith, there are these; yet this bed of Justification is kept free, and entire, and only for the Righteousness of Jesus Christ; and they come not to bed, they come not into this work. Or if you will thus: Ye know, that when an Israelite was stung in the wilderness, by a fiery biting serpent, he was then to look upon the Brasen serpent; and by the beholding of the Brasen-serpent he was cured; the looking of his eyes cured him. He had other members, there was the Arms, and the Legs, and other members that did accompany the Eyes; but though there were other members that did accompany the Eyes, it was the seeing of the Eyes that did cure the person. And so, though works do accompany faith; and there is no saving, justifying faith, but works accompany it; yet it is only the beholding of this Brasen-serpent by the eye of faith, that does cure the soul as to the point of Justification. When Abraham went up into the mountain to offer up his son, he spake to his servants to stay below,Gen. 22.5. Stay you here till I come again, at the foot and the bottom of this hill: and so they did. Servants he had, but they stayed below. And so when a man goes up into this hil of justification, this high mountain, he takes only his faith with him, and he sayes unto all his works, and unto all his duties, stay you below at the bottom of the hil; and there they attend. So that faith, justifying faith, though it hath alwaies works, yet they come not into this matter of Justification. 'Tis Faith alone that justifies. This by way of Explication.
Quest. 2 But Secondly. You will say, How may it appear now, that this free-justification of a poor sinner by Faith alone, is the original of all our Holiness and Spiritual life?
Answ. 1 Thus, it appears by contraries: Contraries, have contrary Consequences. If the Law, and Justification thereby, be no [Page 29]friend, but a real enemy unto all our Grace and Holinesse, then Justification by faith alone is a friend to it. But now take the Law, and you shall find, that justification thereby, is no friend, but a real enemy unto all our Holiness, and the power of godliness. What greater enemies had the world ever to the power of godliness, than the Jews were? and they sought to establish their own Righteousness, and to be justified by the Law. And now a dayes, What more bitter, & more fel enemy unto the power of godliness, than a Moral Civil man? Why? Because though he do not understand himself, yet he doth secretly seek his acceptance with God, by his own doing, and good meaning. A man can never live to God, that lives in himself: So long as a man seeks Justification by his own doing, & working, he lives in himself. Therefore saies the Apostle,Phil. 3.9. I desire not to be found in mine own righteousness, to be found in it. Hope is the Spring of action. The Plow-man plowes in hope, & he sows in hope; Hope is the Spring of action. Now if a man seeks to be justified by the Law, or the works of the Law, there is no hope; for all works are imperfect: and if no hope, (saies the soul) why should I work? as good never a whit, as never the better. That cannot be the Principle of our grace and holiness, which can neither Convert a man, nor mortifie his sins, nor quicken one to what is good, nor comfort, or free him from temptation. Now I pray, What is it that Converts a soul to Christ? is it the Law, or the preaching of the Law? Nay,Joh. 16.9 (saies our Savior) I will send the Comforter, and he shall convince the world of sin. But where do I receive the Spirit? Saies the Apostle in the next chapter, (the 3. of the Galatians) O ye foolish Galatians, this would I know of ye, Received ye the Spirit by the preaching of the Law, or by the hearing of Faith? Not by the preaching of the Law. And as for Mortification of sin: Can the Law do that? Nay, (saies the Apostle in the 8. of the Romans) The Law is weak: What the Law could not do, being weak, God sent his own Son, to condemn sin in the flesh. So that the Law cannot mortifie sin, the Law cannot do it. And as for our Quickening unto [Page 30]what is good; Can the Law do that? Nay, (saies the Apostle) The Law is a dead letter; and, the Law is the ministration of death: And can that which is a dead letter, and the ministraction of death, quicken us unto what is good? certainly it cannot. And as for our Temptations, and freedom from them; Does the Law do that? Ye know, the Apostle triumphs,Rom. 8.33 Who shall lay any thing to the charge of Gods Elect? And who shall lay any thing to may charge? shall the Anger, and Wrath of God? shall Satan, or mine own Conscience? I will not be much afflicted (saies he:) why? for, It is God that justifies. He does not say, for it is Moses that justifies: but 'tis Christ that died, and God justifies, not Moses. Sampson (ye know) found honey-combs in the body of the dead lyon; not in hives at home, or trees abroad; but he found honey-combs in the body of the dead lyon. So does a poor tempted soul find all the honey-combs of comfort, in the body of the dead Lyon of the tribe of Judah, not in his own hive. I have read of a certain man, that was much in prayer, fasting, and reading; and the Devil came to him and told him, Friend, Why doest thou Pray so much, and Reade so much, and Fast so much? 'tis all to n purpose, for thou shalt go to Hell at the last, thou shalt never go to Heaven: Saies he, As for that, I leave that to God; it is not my Question, whether I shall go to Heaven, or Hell: but my Question is, How shall I serve God, and live to God? Had he now sought Justification in a away of works, and by the Law; could he have ever bin able to have answered to this temptation? Ye may see what the Apostle saies, in the 7. chap. of his Epistle to the Romans; he gives you a Similitude thus: As a woman; so is the sould of every man: So long as a woman is married unto one man, she brings forth children unto him, and not unto any other, but is dead unto all others: but when that man dies, she is free to marry; and she marries another, and she brings forth children unto him. Now saies the Apostle (at the 4. verse.) Wherefore my brethren, ye also are become dead to the Law by the body of Christ, that ye should be married to another, even to him, [Page 31]who is raised from the dead, that we should bring forth fruit unto God. So that so long as a man, is married to the Law, he can never bring forth fruit unto God. Now then, thus lies the Reason: If that the Law, and Justification thereby, be no Friend, but a real Enemy unto all our Holiness: then (contraries having contrarie consequences) Justification by faith alone is a friend, and no Enemy unto our Spiritual life and Holiness.
2 Seondly. This also will appear, if ye consider the paralel between the first and second Adam. Christ is our second Adam. Now saies the Apostle in the 5. of the Romans, As by the sin of one, death came upon all men to condemnation: so by the Righteousness of one, life comes unto many. Well, but how came condemnation upon all men by the sin of one? The first Adam, he was a common person, he did stand for all mankind; when he sinned, all mankind sinned: and therefore assoon as any one is born, the sin of Adam being imputed to him judicially; that imputation is the original of all the Unholiness that is among the children of men. So our Lord and Savior Jesus Christ, being our second Adam, he is a Common person, stands in the room of al the Elect; he was obedient, not for Himself, but for Them; Christus non meruit sibi. Obeyed not for Himself: and he died not for himself, but for them, righteous for them. When therefore, a man is born into the world, is regenerate by faith? then all that Righteousness of Christ, the second Adam, is imputed to him.
And this imputation of his Righteousness by faith, is the original of all that Holiness that is in our lives, thus: As al the Unholiness, and Wickedness that is in the world, does flow from the imputation of the first Adams sin: So al that grace and holiness that is in the world, does flow from the imputation of the second Adams Righteousness. Now by faith alone, this Righteousnes is imputed, and does become ours, and therefore, Justification by faith alone, is the principle and original of all our grace and holiness.
3 Thirdly. If free-remission of sin, and the sence thereof, [Page 32]be the cause of our Holiness: then Justification by faith alone must needs be a friend unto it. For these Two, Free-remission of sin, and justification by faith alone, go together, and are ordinarily taken for one. And therefore, in the 3. of the Romans, The Apostle having said, (as the 24. verse) Being justified freely by his grace; he saies (at the 28. ver.) That a man is justified by faith: and saying, That a man is justified by faith, he saies, That a man is justified freely by grace; these are put together. Now, Free-remission of sin, and the sence thereof, is the Cause of al our Holiness. Ye know what the Apostle saies,Tit. 2.11, 12. The grace of God hath appeared unto all men, teaching us to deny Ʋngodliness, and worldly lusts, and to live righteously, and soberly in this present world. All Holiness comes from thence, The apparition of grace, Free-remission of sin. And ye know what it is that doth hatch the Chicken: 'tis not the fire that does hatch the Chicken; nor is it the cold water that does hatch the Chicken; but laying of the eggs under the warm feathers of the living Hen. Come to a man or woman that hath many eggs that are yet not Chickens, within a month or two, these are al become living Chickens: Say you, How comes it to pass, that all these are now living Chickens? What! did you lay these eggs unto the fire? No, for then they would have been roasted. What! did you lay these eggs in the cold water? No, then they would have rotted; but I laid them under the warm wings of the living Hen, and so they are become chickens. So you come to a living soul, a living heart, and you say, Friend, how came you to be thus enlivened, and quickned? a month or two ago, I heard you complaining of your dead heart, Oh! my heart is dead: but how came you to be thus enlivened, and to be thus quickned? Did you go and lay your heart against the fire of the Law? No, that would have scorch'd me, and tormented me. What? did you go and lay your heart in the cold world? No? that would have rotted me: How then? Truly, after all my fears, and after all my doubtings, I went and laid my cold heart under the warm wings of Divine-love, and so it [Page 33]came to pass that I am thus enlivened, and I am thus quickened, as you see this day, for the which I blesse the Lord for ever. Three things there are, that do make up a gracious Conversation: Repentance for sin past; Mortification of sin present; and the Obedience of faith, or Obedience.
Now as for Repentance: look I pray what is said in the 7. Chapter of Luke, and see what is the Cause of that: You reade there a story of a great Sinner, that became a great Penitent, (at the 37. verse.) Behold a woman in the City which was a great sinner; and she came and stood behind Jesus (at the 38. verse) weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head. She wept much; Why? for (saies the text at the latter end of the Chapter) she loved much. But why did she love much? She loved much, because much was forgiven her. So then, Remission is the Cause of Repentance. And have ye not so much expresly, in that 16. Chapter of Ezekiel, and the last verse. I will establish my Covenant with thee, that thou maiest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee, for all that thou hast done. So that, this shame, and repentence comes from pacification. And as for this matter, Luther had so great a fight into it, that (saies he) before I was justified by faith alone, and saw into this matter of Free-remission; I look't upon that word, Repent, as a terrible word, I did even hate that word; and I wish't that there had been no such word in all the book of God: but after once that word, justitia, was opened, the righteousnesse of faith; and after once I understood this Doctrine of Free-remission, and Justification by faith alone, then I loved Repentance.
As for the Mortification of sin: Ye know what the Apostle saies, Let not sin raign in your mortal bodies, Rom. 6.12. & 14. or have dominion over you: why? for ye are not under the Law, but under grace. So then, 'tis being under grace that does mortifie sin.
And as for the matter of Obedience: Ye know what the Psalmist saies, There is mercy with thee, O Lord, Psal. 130 4 that thou maiest [Page 34]be feared: That is, that thou maiest be Served, that thou maiest be Obeyed. So that, Obedience also, comes from the sight of mercy, and of Free-remission.
Now, if Free-remission and the sence thereof be the Cause of our Holinesse, then surely, Justification by faith alone, can be no Enemy, but must needs be a real friend unto all our spiritual life.
Object. But by way of Objection, it will be said, (In the Third place) This Doctrine of Free-remission, and Justification by faith alone, seems to carry somwhat with it, that is opposite unto Grace and Holiness; for the more a man is bound unto the Law, and takes himself to be so, the more obedient he will be to the Law: but now, a man never takes himself more to be bound unto the Law, than when he seeks to be justified by the works of the Law, and so he will be most obedient.
Answ. For Answer, Ye must know that the word Law, in the new Testament is taken Two waies: Either it is taken for the Covenant of Works, thus: If you keep the Ten Commandements perfectly, you shall live for ever; this is the Covenant of Works; Somtimes the Law is taken for the Ten Commandements, the Rule of mans life. In the first sence a Christian is dead vnto the Law, and is freed from it: but in the second sence, a Beleever, a Justified person, is more bound to the Law, to observe it as a Rule of life, than ever he was. Onely you must know, there is a Twofold Bond: There is the bond of Love; and there is the bond of Fear: as there is the Law of Love; and the Law of Fear. Love, and the bond of Love; is stronger than Fear, and the bond of Fear: for Fear is servant to Love, Fear is the hand maid to Love; for ye never Fear the losing of any good thing, but what ye first Love; Fear is the servant to Love, and therefore Love is stronger than Fear, and the bond of Love stronger than the bond of Fear. Now though a Justified person be not bound unto the Law, with the bond of a servile-Fear; yet he is bound unto the Law, with the bond of Love; and so he is more obedient, as the bond of Love, is [Page 35]stronger than the bond of Fear. A man must needs be obedient unto Christ, that takes himself to be none of his own, but Christs. Therfore saies the Apostle,1 Cor. 6.20 Glorify Christ with your body, because ye are bought with a price, and because ye are Gods. So long as a man seeks to be justified by works, and by the Law, so long he looks upon himself as his own: but when a man sees that he is justified by faith alone, then he looks upon himself as Christs; that he is not his own, and so he is more obedient unto Christ than ever be was before.
Object. 2 Secondly. If this be such a principle of Grace and Holiness, How comes it to passe, that men sin the more as they hear more of this Free-remission, and Justification of a poor sinner by faith alone? Oh! saies one, God is merciful, and gracious, and therefore I will now live as I list, and repent afterward: If this Doctrine, this truth, and this Grace of God, be the Principle of all our Holiness; How comes it to passe, that men sin more hereby?
Answ. I pray, How comes it to passe, if that water do cleanse, that it doth not cleanse the Blackmore? and if fire do warm, how comes it to passe, that it doth not put heat into the Dead man? and if the Sun do enlighten, how comes it to passe, it doth not enlighten those that are blind? I may ask you the reason likewise: But I wil tel you the reason; the reason of this is, Because men are contrary unto God; and all that do make this use & application of the Lords mercy and grace, they are contrary unto God; for God works good out of evil: Now a wicked man being contrary unto God, he works evil out of good. God works the greatest good, grace, out of the greatest evil sin: a wicked man, he works the greatest evil, sin, out of the greatest good, Gods love and grace. Why? because he is contrary to God. But now, take this Truth, and this Grace of God, as it is in it self, and so it is a very real friend unto all our grace and holiness.
Quest. 4 But in the Fourth place, You will say then, What is there in this Justification by faith alone, or Free-remission, that does advance [Page 36]our Holiness? how comes it to passe? what is there in this, that hath such an influence upon our lives, to make us the more holy, the more heavenly?
Answ. 1 First. The more a man does forsake any good thing of his own for Christ, the more Christ is engaged to give a man his good things. There is no losing, in losing for Jesus Christ: what ye lose for Chirst, ye shal gain by Christ: And the greater, and sweeter any blessing is that ye lose for Christ, the greater blessing will Christ give unto ye in the room thereof. Now what neerer thing is there to a man, than his own Righteousness? In Justification by faith alone, a man laies down al his own Righteousness at the feet of Jesus Christ; and therfore Christ is engaged to give him a better Righteousness, the Righteousness of God.
2 Secondly. God does never cause any man to passe under any Relation, but he does write the Law of that Relation upon his heart. For example, If the Lord does cause a man to passe under the Relation of a Magistrate: God wil write the Law of that Relation upon him, and give him ability to it. If God doe cause a man to passe under the Relation of a Minister; God will write the Law of that Relation on him. If God do cause a man to passe under the Relation of a Husband, or a Father; God will cause the Law of that Relation to be written upon his heart. Now when a man is justified by faith alone, then he becomes the Son of God; To as many as receive him, he gives power to be called the Sons of God; even to as many as beleeve on his Name. John, 1.12. I say When a man is justified by faith alone, he becomes the Son of God, he passes under that Relation; therefore then does the Lord write the Law of that Relation of a Son upon his heart, and thereby he is made more Son-like by his obedience.
3 Thirdly. The more a man does agree with God and the Law, the more fit he is to walk with God, and observe the Law. when a man is justified by faith, then he is agreed with God:Amos 3.3 Can two walk together, unless they be agreed? Now when a man is justified by faith, he is Reconciled to God; [Page 37]reconciled to the Justice of God; reconciled to the Anger of God; reconciled to the Law of God, the Law is his friend. Now before a man was justified, the Anger of God was his enemy, and the Justice of God his enemy, and the Law his enemy; but now being justified, he is reconciled to God: reconciled to his Anger; that is satisfied by Christ: reconciled to the Law; that is satisfied by Christ; thus he is made a friend to God, he is agreed with God, and with the Law, and so he can walk with God, and so he is the more obedient.
4 But Fourthly (and especially) thus: As by Works, and seeking Justification by Works, a man is Estated in the Covenant of Works: So by Faith, and seeking Justification by Faith alone, a man is Estated in the Covenant of Grace. When a man is Estated in the Covenant of grace, God is engaged to give grace unto him, to make him Holy. For that, I pray do but reade what ye have in that 36. Chapter of Ezekiel, at the 25. verse, and so downwards: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I wil give you an heart of flesh: And I will put my Spirit within you, and cause you to walk in my Statutes; and ye shall keep my judgments and do them. First, I pray mark here, That the Lord does promise Remission of sin, although it be never so great: I will sprinkle clean water upon you, and wash ye from all your filthiness, and from all your idols wil I cleanse you. But saies a poor doubting soul, Though the Lord do thus wash me, I am so foule, and so unclean, that I am afraid I shall never be cleansed. Yes, (saies the Lord) I will sprinkle clean water upon you, and ye shall be clean. But though I be clean, and cleansed from my guilt, and my sin pardoned; yet notwithstanding, I have such a naughty, filthy heart, as I shall foul my self again. See what follows, A new heart also will I give you, and a new spirit will I put within you. Oh! but my heart is so hard, like a stone, that I shall resist this mercy of God. Nay (saies he) [Page 38] And I will take away the stony heart cut of your flesh: I will take away the Resistance, the stony heart out of your flesh. But though it be so; as long as my nature is unchanged, I shal never do that which is right. Saies God, I will change your nature for you; I will take away the stony heart out of your flesh, and I will give you an heart of flesh. I wil make such a change in you, That whereas before, Naturally, ye were as hard as a stone, now I wil make you as soft as flesh. But though the Lord do thus change my Nature, yet notwithstanding, I shall never be able to order my conversation aright, I shall never be obedient. Mark what follows, I will put my Spirit within you, and I will cause you to walk in my Statutes: I will make you obedient, saies God. Oh! what streams of mercy are here! But I pray, mind the Fountain whence these flow; They al flow from this fountain of Free-remission: The first is, I will sprinkle clean water upon you, and cleanse you from all your idols: I will forgive you freely. I but, though this be set first, it may be this is not the Cause of the rest, how shal it appear, that this Free-remission is the Cause of all our holiness? Then (I pray) look into the 8. chap. of the Epistle to the Hebrews, (where this Covenant of grace is repeated) at the 10. verse, For this is the Covenant that I will make with the house of Israel, saith the Lord, I will put my laws into their minds, and write them in their hearts: and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. Why? for I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more. So that Remission is the Cause of Sanctification: I will thus and thus sanctifie, saies the Lord; For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more: this is the Cause of all that. Now I say, When a man is once estated in this Covenant of grace, the Lord (ye see) is engaged then for to make him holy. And as by works, and seeking Justification by works, a man is estated in the Covenant of works: So by faith, and seeking Justification by faith alone, a man is estated in the Covenant [Page 39]of grace; and so the Lord is engaged for to make him holy. So that, thus you see now, This Free-grace of God, Justification of a poor sinner by faith alone, it is no enemy, but a real friend unto all our Holiness, and Spiritual life. No wonder therefore, that the Apostle saies, And now I live.
Applyca. By way of Application. If all these things be so: Then here we see the reason, why men are no more Gracious, no more Heavenly, no more Holy, no more Spiritual in their lives; because they think not of this, they study not this, they never had the true sence of this; Even because they do not stand cleer from their own Duties, and their own Doings, as to the great matter of Justification, and acceptance with God. Is the Free-remission of sin, and Justification by faith alone, the Fountain and Original of all our Holiness? Then why stand ye gazing upon your own Duties? upon your own Prayers, and Mournings? Would ye live? I know you would: Skin for skin, Job, 2.4. and all that a man hath will he give for his life. But, would you live Spiritually? would you live an Eternal life? that life that never dies? that Communicative life? that life that is better than you should have had in the State of innocencie? Then do you stand clear from all your own Doings, and Duties, and Workings, as to this great matter of your Acceptance with God the Father. Do ye think that Jesus Christ will present a Duty, or a service unto God the Father, that steps into his room, and place, and Office? What is the Place, and room of Christ? He is our Saviour; and the Mediator between God and man, that stands between God and man, for to cause Acceptance with God the Father: if then you Pray, Hear, Reade, Mourn; and think by al these to fetch in your Acceptance with God the Father; Do you not bring your Duty into the room of Christ, and into the place of Christ? and do ye think, that the Lord Jesus Christ, will ever present such a Duty unto God the Father, as steps into his room and place? What a sad thing is it, for a man to draw his own Works, or his own Doings into his Acceptance, [Page 40]or Justification! for a man to turn aside to the Covenant of Works.
Object. You will say, But when may a man be said, for to draw his own Works, or Duties into his Acceptance with God the Father? Or when may a man be said, To turn aside to the Covenant of Works?
Answ. Even godly men do it too much. Abraham, though the father of the faithful, went into Hagar, the type of the Law. And so now the children of Abraham, (Beleevers) do too much go into Hagar still, and to the Law still. When a man cannot, dares not relye upon Jesus Christ, till he first sees his own Duty, and his own Prayer, and Inlargment in Duty; then he does this too much. When a man does measure all his Acceptance with God the Father, by his own Performance; if I be Enlarged, then I am Accepted; if I am straightened, now I am not Accepted; then he does this too much. When a man will not come to Christ, till his heart be first quickened, and warmed by some particular word; then he does this too much. But Oh! you, you that are godly, labour I beseech ye in Christ, to stand clear from your own Duties, and Doings. The more distinct knowledge ye have in this Truth, and the more ye walk in the sence of it, the more Spiritual and Holy ye will be.
Object. 1 But will some say (that I may take off some scruples, and answer some Cases of Conscience) If these things be so; then do I fear that my Obedience was never right, for truly, I have even turned aside to a Covenant of Works, the Lord knows I have: I remember the time, when I had Legal-breakings, and all my Obedience hath flowed from thence: Is Free-remission, and Justification by faith alone, the fountain and spring-head of all our Obedience, and Holiness? then seeing that Legal-breakings have been the spring-head of all my Obedience; then do I fear my Obedience was never right; Oh! I fear that I have been wrong all this while, that I have been but an Hypocrite all this while, and have deceived my self, and been under the Law all this while.
Answ. Stay a little, You read in Scripture concerning Jacob [Page 41]and Esau: 'tis said, That the Elder shall serve the Younger. Gen. 25.23. That is (saies Luther) in a spiritual way: the Elder, the Law, shall serve the Younger, the Gospel: and the Elder Sin, shall serve the Younger Grace. Now, have your former Legal-breakings, made you more for to prize Grace? and to prize Christ? and to prize Free-remission, and Justification by faith alone? Here then, the Elder does serve the Younger. And what though Legal-breakings were first, and were the Elder in your heart, yet so long as the Elder does serve the Younger, thou hast no reason to be discouraged in this respect.
Object. 2 I fear that my Obedience and my Holiness is not right; because it is so little, and so scant; Free-remission the fountain of all our Holiness, that is a full Fountain: and if my Holiness were a stream from that Fountain, it would be more full and more abundant: The Jews, they knew little of this Truth, Justification by faith alone, and yet they were Holy; David holy, and Moses holy, and Josiah holy: is this the fountain of all our Grace, and of all our Holiness, Free-remission and Justification by faith alone? Then the more discovery there is of this, the more Holy we should be: but alas, I find my Holiness, and my Obedience so scant, and little, that I am afraid it can never come from so full a fountain as this is.
Answ. Beloved! There is nothing little between God and a gracious soul. There is nothing smal that comes from God to you, because it comes from an infinite God: There is nothing smal that goes from a gracious soul unto God again, because it comes from an infinite desire of pleasing God. It is one thing to be more in the Shell, and another thing to be more in the Kernel. Luther professes, that when he was a Monke (as it seems by his writings he was fifteen years in a Cloyster.) Saies he, When I was a Monke, I was a great deal more Holy then, according to the outward appearance, than I am now: then I Prayed, and then I Fasted, and then I Macerated my body, and then I went meanly; but now I Eat, and I Drink, and I Cloath my self as others do; and yet now one little Prayer, is more accepted [Page 42]with God, than all my fifteen years Prayers before: why? because (saies he) then I prayed in a way of Works, and sought Justification in a way of Works; but now I have had a taste of this Justification by faith alone, and a little from thence is more pleasing unto the Lord, then all the fifteen years before.
But who ever you are that make this Objection, Give me leave to propound these Two Questions to you.
1 First, Whereas you say, It is little, and therefore you fear it cannot come from so full a fountain: Doest thou stint, or limit thy self in thy Obedience, or in thy Holiness? A man that seeks to be justified, and saved by his working, he does stint, and limit himself: I have enough (saies he) for to bring me to heaven, and what need I more? a great many are very precise, and strict, but I praise the Lord, I have enough for to bring me to heaven, and what need I more? So he stints, and limits himself. And I have been Weeping, and Mourning enough for to get forgivenesse, and the Lord now hath forgiven me, and what need I more? Thus he stints, and limits himself, because he is under the Law, and under a Covenant of Works.
2 Again, Though your Obedience as you think is very little, and very small: Do you oppose those that have much? do you oppose those that have the power of godliness? and those that have more than your self? A man that seeks Justification by Works, he does oppose those men that have more Holiness than himself. See I pray, how it was with the Jews in that 9. of the Romans, and the 31. vers. But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousnesse: Wherefore? Because they sought it not by faith, but as it were by the works of the Law: for they stumbled at that stumbling stone. They stumbled at Christ, they stumbled at Christianity, they stumbled at the corner stone. And so now, Moral and Civil men, that seek acceptance (though they do not understand themselves) in a way of working; they oppose those that are more godly that have the power of godliness. But ye know, a spark [Page 43]of fire, though it be but a spark of fire, it will not oppose the flame; though it be not so great as the flame, yet it will not oppose the flame: it opposes the water, but it doth not oppose the flame of fire. And so, if a man have grace, though it be but a spark of grace, yet notwithstanding, if it be in truth, it will not oppose a flame: But now Civil and Moral men, that walk in a way of works, and are under the Law; Oh! how do they oppose those that have the power of godliness! that have more grace than themselves! that are in a flame for Christ! them they oppose. Is it so with you that make this Objection? Oh! No, I praise the Lord (your soul will say, if it speak in truth) though I have but little, the Lord knows, I do not oppose them that have much: I rejoyce rather in those that have more than my self, yea, I rejoyce in those that have the power of godlinesse. And Lord! thou knowest, I do not stint, and limit my self: Oh! I can never be godly enough, and I can never Repent enough, and I can never mourn for my sins enough: Well, be of good comfort, this may be no other stream, then what flows from this blessed fountain, Free-remission, and Justification by faith alone.
Object. 3 Thirdly. Will some say, I fear that upon all this account, my Obedience, and my Holiness is not right; for I do not find the visible Characters of Justification, upon my Sanctification: Justification by faith alone, is the fountain of all our Holiness; Then if my obedience were right, it would tast of my Justification, and of Free-remission, if my Holiness were right, it would savour of Free-remission: but I do not find any visible Characters of Justification, upon my Sanctification; I do not find that my Sanctification does relish, or savour of Free-remission, or Justification by faith alone, & therfore I fear al is naught, my obedience hath been naught and wrong all this while.
Answ. For answer to this. Know ye not, (beloved) That a mans Justification may be hidden from Sence, when Sanctification is in truth? Know ye not, That the life of grace is a hidden life? not only hidden from the world, but hidden [Page 44]from ones own soule, many times?
Quest. But what are those Visible Characters of Justification, which are engraven upon a mans Sanctification, so that when a man does see them, he may say, Surely! here is a Sanctification, that is no other, than that which flows from Free-remission, and Justification by Faith along?
Answ. 1 First. When a man does mourn for his sin, because it is pardoned; does not this repentance savour of Free-remission? When a man does obey the Lord, because God hath pardoned and forgiven him; does not this Sanctification then savour of his Justification, and of Free-remission?
2 Secondly. When there is a meeting of all graces, and one good work, and duty, and grace, is reconciled to another in a mans life; is there not then a tast, and a savour of Justification and Free-remission? When the Lord does justifie a poor sinner, then al the Attributes of God are reconciled to one another; Justice is reconciled to Mercy; and Mercy is reconciled to Justice: and all these reconciled Attributes of the Lord, do meet upon the soul of a justified person: and accordingly, there is a meeting of all graces in the soul, and all good works, and graces, they are reconciled to one another: That whereas before a man was justified, they were at ods, at a distance one from another, and were inimititious one to another; now they are not. Whereas before a man was justified, he could not rejoyce in God, but it hindred his mourning for sin; and he could not mourn for sin, but it hindred his faith; and he could not beleeve, but his beleeving hindred his repentance. But now, when a man is justified, and reconciled to the Lord, then all those Works, Duties, and Graces, are reconciled to one another. Why? Because the Attributes of God are reconciled unto one another, and all the Attributes of God, they meet upon the heart of a justified person, and so there are the Characters of his Justification upon his Sanctification here. And I appeal to ye, who ever you are that labor under this scruple, [Page 45]Is it not thus with thy soul in truth? Do not you find it thus? That now you look upon the very Justice of the Lord, as your friend, the Justice, and Righteousness of the Lord as your friend? That now ye are reconcil'd (as it were) to those Duties, that heretofore you looked upon as your Enemies? That now you rest upon the Lord Christ, that you may be Obedient; and your very resting upon Christ, makes you obedient? your very beholding of Christ, changes you from glory to glory: as the Apostle speaks.2 Cor. 3.18 If you would speak in truth from your soul, you would say thus; Lord! thus 'tis with me: Now I am reconciled to that Duty that before was an enemy to me, and now these Workes, Duties, and Graces are reconciled: for now, the more I can rejoyce in God, the more I can mourn for sin; and the more I Beleeve, the more I can Repent: Heretofore, the more I Beleeved, the lesse I Repented, my Beleeving was my Security; but now I see these works, and Duties, are friends to one another, that now, the more I Repent, the more I Beleeve; and the more I Beleeve, the more I Repent, all these works are reconciled in me. And Lord, thou that knowest all things, knowest, That therefore I grieve for my sins, because thou hast pardoned them: and therefore I desire to obey thee, because thou hast forgiven me. Well then, here are the Visible Characters of thy Justification, upon thy Sanctification, And therefore be of good comfort notwithstanding this Objection.
Only let me tell thee this: It may be thou hast not stood enough at a distance from thy own Doings, and Duties, as to the matter of thy Acceptance with God. But, would you be more Spiritual, and Holy in your lives? labour more and more, to stand at a distance from all your Duties and Doings, as to the great matter of your Acceptance with God the father.
Quest. But you will say, Suppose that I have not stood cleare from my owne Doings as to the matter of my Justification, or Acceptance with God the Father; what shall I do, that now I may stand clear in this matter? that so this fountain, of Free-remission, and Justification [Page 46]by faith alone, may be opened upon my soul, and my Spiritual life thereby, may be more inlarged, and increased?
Some things by way of Answer to this, and so I have done.
1 First, Be ye humbled in the sight and presence of the Lord, that you have walked in that way, that you have tied Jesus Christ unto your conditions, and that you have made use of Christ, only to eek out your Performance, as to the matter of your Acceptance.
2 Secondly, Study much the Transactions of things between God the Father and Jesus Christ. And then you will find, That Jesus Christ had satisfied God the Father, before ever you came into the world: and therefore your souls when you think of this will say, How therefore can my Work, or my Duty, any way bring in Satisfaction, or Acceptance with God the Father. Study (I say) the Transactions between God the Father and Jesus Christ.
3 Thirdly, Acquaint your soul much, with the difference between the Covenant of Works, and the Covenant of Grace. In the Covenant of Works, a mans Work is first accepted, and then his Person: But in the Covenant of Grace, a mans Person is first accepted, and then his Work. And when you understand this, then you will say, I, if this be true, That a mans Person is first accepted, and then his Work, How can my Work any way fetch me in acceptance with God the Father? O my soul, for ever stand clear in this great matter of my Acceptance in my Duties.
4 Fourthly, when ever your Duties, your Works, and your Graces, are Highest, then, and then especially, use thy soul to be beyond them; and say thus: Though now (I blesse the Lord) my heart is thus and thus Inlarged, yet I do not count upon my Acceptance, by reason of this Inlargment. Though (I blesse the Lord) I have now Prayer, that before had none: yet I do not count my Acceptance with God the Father by this Prayer. When (I say) thy Duty is Highest, use thy soul to be beyond it.
5 Fifthly, When your Duty, Grace, and Holiness is lowest, [Page 47]then know, that now ye have an opportunity to stand clear from your own Duties, and Workings, as to the matter of your Acceptance, and Justification by faith alone. If I have a friend in my house, that lives in my house with me, whom I would not have privy unto a Work, or a business; I'le take the opportunity to do the Work, when that friend is out of doors: now (say I) he is abroad; if he were at home, he would be prying over my shoulder, and he would have a singer in the business, and he would see it; but now he is abroad, now I will take the time to do it. My brethren, your Duties, Prayer, and Humiliation, they are all friends to your Justification: but when Prayer is out, and Duty is out, and abroad, and out of sight, and not at home; Now take your time to be clear in the matter of nesting upon Christ ad one, and say, Now my Prayer is gone, and Duties gone, and all out of sight, Oh! Lord, now I have an opportunity to rest upon Christ alone: had my Prayer been at home, and Duties at home; they would have been peering, and prying into this Work, but now they are all out of sight, now I will rest upon Christ, and his righteousness alone. This is certain, that this Justification by faith alone, and Free-remission of a poor sinner, 'tis the great fountain and principle of all our Grace and Holiness: and therefore, if you would be more Gracious, and more Holy; I beseech ye in the Name of Christ, study it much, and walk in the sence of it. And what's the reason, that many Professors are no more Holy, and Humble; but waspish, and peevish, and harsh, and of a rugged disposition? but because they have not studied the Gospel more, and Free-remission, and Justification by faith alone, and they have not the sence of this upon then hearts; poor souls, you want the Experience of this: you think (some of you) there is no such way to be Holy, and Gracious, as to have Legal-breakings, to have the Law prest upon you: but I do here tell you in the Name of the Lord, and I lie not, That Justification by faith alone, and Free-remission, is the principle of all our Obedience, and all our Holiness. And [Page 48]when Paul came to this, and the sence of this, Now I live, (saies he.) And so wilt thou say, (poor foul) when thou comest to the sence of this Truth; I was dead before, but now I live: indeed, I was down, and my heart dead, when I hung upon my owne Duties, but now I live. Now there fore, as you desire to live, and liue spiritually, the Lord give you hearts to live in the sence and experience of this great Truth, Justification, and Free-remission by faith alone.
SERMON III.Preached at Stepney. July, 16. 1648.
—Nevertheless I live, yet not I, but Christ liveth in me.
THE Apostle Paul, having spoken of our living to God, in the former verse: of our spiritual life, in those words, Yet now I live. He proceeds unto the Properties of this spiritual life; and those are Three. First, It is a Self-denying life: Yet not I. I live, yet not I. Secondly, It is a Christ-advancing life: But Christ liveth in me. Thirdly, It is, The life of Faith: And the life which I live in the flesh, I live by the faith of the Son of God.
1 I begin with the First at this time, in those words, Yet not I. The words hold forth a Self-Depression, or Self-Annihilation. The words are spoken in the Person of a Beleever. So that in all these I's: I through the Law; and I am crucified; and, I live; Paul doth personate a Beleever, one that seeks Justification by faith alone, according to the tenure of the Gospel. And so the Observation is this.
The way of the Gospel, is a Self-denying way. Though a Beleever, that seeks Justification by faith alone, and not [Page 50]by the Works of the Law, does live a spiritual life, and so does act, move, and work towards God: yet he cannot endure to write an I, upon his own Performance. Yet not I. He will Obey God: but he will not have an I, to be written upon his Obedience. He will Pray to God: but he will not have an I, to be written upon his Performance. Yet not I. I live, yet not I. Where ever the Gospel comes in Power, it does work this Self-denying frame of soul and spirit. And thus it was with Paul, in regard of his own Person, as ye reade in the 1 Cor. 15. chapter, speaking with relation unto the other Apostles (at the 10. verse) I laboured more abundantly than they all, yet not I, but the grace of God which was with me. I laboured more abundantly than they all, yet not I. I have been a Preacher of the Gospel, and have been a means to convert many souls unto Jesus Christ; Yet not I, but the grace of God with me. I have comforted many Afflicted souls; yet not I. I have been a means to plant many Churches; Yet not I, but the grace of God with me. He will not have his work defil'd with Self, or this I to be written upon what he doth. And so it is with every Beleever, more or lesse; this is the way, and this is the spirit of the Gospel: where it comes in Life, Truth, and Power, thus it is.
For the clearing of this great Truth unto you. First, I shall spend a little time in the Explication, and shew ye, What it is for a man to deny himself in spiritual things. Secondly, I shall labor to give you some Demonstrations of the Truth. Thirdly, Answer One Objection. And Fourthly, shew ye, What there is in the Gospel, or the way of the Gospel, that can work a mans heart to this frame.
Quest. 1 First, If ye aske me, What it is for a man to deny himself in Spiritual things?
Answ. Ye know, that there is a Three-fold Self mentioned by Divines. A Natural Self: as, a mans Parts, Wit, Reason, Will, Affections, and Inclination, are called ones Self. Then there is a Sinful Self: and so a mans Corruption, Lust, and Sinful Disposition, is called ones Self. And then [Page 51]there is a Religious Self: and so a mans Duties, Graces, Obedience, Righteousness, and Holiness, are called ones Self. Now though a man is to deny all these; yet I am not at this time to speak of the Common-place of Self-Denial, this Scripture does not lead me to it: but only of Self-Denial in Spiritual things, Denial of Religious Self. There is a great difference between a mans denying of his Sinful, and of his Religious Self. When a man does deny his Sinful Self for Christ; then he is wholly to leave, and forsake his sin, and that Self. But when a man is to deny his Religious Self for Christ; he is not to leave, and forsake his Duty: only, in point of Justification, he is to renounce all; and in point of Sanctification, he is to attribute the strength, the power, and the glory of all his Graces, and Duties, unto Jesus Christ, and to himself nothing: and when a man in point of Justification, does renounce all; and in point of Sanctification, does attribute the strength, the power, and the glory of all unto Jesus Christ, and unto himself nothing; then he denies himself in Spiritual things.
For there is a Two-fold denial of ones self, even in Spiritual things. One that is opposed to Self-Seeking: And another that is opposed to Self-Advancing. When a man seeks himself, he makes himself his End: When a man does Advance himself, he makes himself his Prey. Now though a man be to deny himself in opposition to all Self-Seeking; yet that is not the Argument that lies here, it is not the Argument of this Scripture; but a man is called upon by this Scripture, to deny himself in opposition to Self-Advancing: I live, yet not I, but Christ liveth in me.
But yet again, (that we may rightly understand things) Though every Beleever is to deny himself in spiritual things, and so to depress himself; yet notwithstanding, he is not to speak evil of the grace of God within him. For, there are Two things in every Duty, or Service. There is something of Gods; & something of a mans own: something of the Spirit of God, somthing of a mans own. Now [Page 52]though a man may trample upon all his Duties, and upon all his Graces, as to the point of Justification; yet as to the point of Sanctification, he may not mis-cal the Graces of God in him, and his Duties, saying, These are nothing but the fruits of Hypocrisy; for then he should speak evil of the Spirit, whose works they are. A man tramples, and treads upon the Dirt; but he will not trample upon Money, upon Gold and Silver; why? because that is a precious mettal, or hath the stamp, or the image of the Prince upon it. Now, our own Duties, our own Righteousness, and Holiness, as to the matter of Justification, they are nothing worth, and so we trample upon all: but as to the matter of Sanctification, they have the image of Christ upon them, they are precious mettal; and therefore, for a man to say, This is Hypocrisie, and all is nothing but Hypocrisie; this is not Self-Denial: properly, Self-Denial in Spiritual things is; as to the matter of Justification, to renounce all; and as to the matter of Sanctification, to attribute the strength, the power, and the glory of all, unto Jesus Christ, and to ones self nothing: and when a man does attribute all the strength, the power, the glory of all to Jesus Christ, and to himself nothing; then he is said to deny himself in Spiritual things. This by way of Explication.
Quest. 2 But now, Secondly, Whereby may it appear that the Gospel works this grace in the heart of man?
Answ. 1 If the Law, and the preaching of the Law cannot make a man to deny himself in Spiritual things, then the Gospel must do it: for this grace is to be obtained, and found some where, something must work it. Now the Law, and the preaching of the Law, can never make a man to Deny himself in Spiritual things; but rather it will make a man to Seek himself in Spiritual things: For, what is it to preach the Law: but when I shall come from God, and tell ye, That if ye do keep the Ten Commandements, and fail in nothing; ye shall be Saved: but if ye fail in any one point ye shall be Damned, and lost for ever: This will not make a man to Deny his own Righteousness, but rather to Seek [Page 53]himself, his own Salvation, to avoid Damnation, and seek himself in Spiritual things. But now, when I come to ye, and speak thus unto ye from the Lord, That if you do throw down all your own Righteousness, at the feet of Christ, and rest only upon him; ye shall be saved: this will make a man to deny all his own Righteousness, and deny himself in Spiritual things: and this is the Gospel. And the Gospel must needs do it. For, what is the Gospel? but the Voyce of Christ, the Preachings, and the Sermons of Christ? Now look as it was with the first Adam; the first lesson, that the first Adam did learn, practice, and teach his posterity, was, To Advance himself in Spiritual things.Gen. 3.5. The day that thou eatest (saies Satan to him) thou shalt not die; but thine eyes shall be opened, and thou shalt be as God. Which he beleeved, and did eat, and so laboured to Advance himself in Spiritual things: The first lesson, that ever he learn'd, and taught his posterity, was, to Advance himself. So the second Adam; the first lesson that ever the Second Adam (Christ) put in practice, was Self-Denial in Spiritual things.Phil. 2.6, 7. For (saies the Apostle) He thought it no robbery to be equal with God, and yet humbled himself unto the form of a servant, and became of no reputation. This was the first thing. Now (I say) the Gospel is nothing else, but the Voyce of Christ, the Sermons, and Preachings of Jesus Christ the Second Adam, and there, and there only, is this lesson to be learned.
2 Secondly. Every Godly, Gracious man, that lives under the Gospel, Is of a spirit, and disposition contrary to the world. This is the disposition of the world, To write an I upon what they do. Ye know what that proud King said, Have not I built this great Babel,Dan. 4.30. Luke, 18.11, 21. for the honor of my Majestie? have not I built it? And ye know what the Legal-Pharisie said, Lord, I thank thee, that I am not as other men; no Extortioner, and the like: I fast, I pray, I give almes. He writes an I upon what he does. Now the spirit of a Beleever is contrary; and though a Beleever say, I pray, yet he will bite that I in again, and he will [Page 54]say, yet not I, but the grace of God within me. He is of a disposition contrary unto that of the world, and therefore cannot write an I upon what he does.
3 Thirdly, Every Godly, Gracious man, that liveth under the Gospel; is very tender of trenching upon, or doing any thing contrary to Gods Prerogative, unto Christs Prerogative. This is the Prerogative of God, of Christ, to write an I upon what he does.Isa. 59.19. Isa. 43.25. Luke, 13.32 I create the fruit of the lips, peace, peace, saies God. I, even I am he. So in many places. Go (saies our Saviour Christ) tell that fox Herod, that I work to day, and to morrow. This is the great Prerogative of God, and of Christ, for to write an I upon what they do. Now Beleevers, they are very tender of doing any thing that may intrench upon Gods Prerogative, and therefore they cannot write an I upon what they do, but deny themselves in Spiritual things.
4 Fourthly. The more truly any man does Repent, the more sensible he is of his own Unworthiness, and so the more Self-denying in Spiritual things. Ye know how it is with the Prodigal in the Parable, when he comes home, saies he upon his return,Luke, 15 18, 19. I will go unto my father, and I will say, I am not worthy to be called thy son, make me as one of thy hired servants. In my fathers house there is bread, and I'le go home, and be contented to be one of my fathers, hired-servants. Before he went out, no Room in his fathers house was good enough for him; but now upon his return, any room in his fathers house is good enough. Before he went out, No Diet, no meat and drink in his fathers house would serve his turn, but away he goes: but now in his return, In my fathers house there is bread enough (saith he) And let me be as one of thy hired seruants. Thus sensible of his own unworthyness, and with self deniall. Why? because now Repentance had taken hold on his heart. Well, the more therefore a man does Repent, the more sensible he is of his own unworthyness, and the more he will deny himself in Spiritual things. But I pray what is it that does cause true Repentance? Is it the Gospel? or is it the [Page 55]Law? Nay, not the Law, but the Gospel. Ye know what John said, ye know what our Savior said, and ye know what the Apostle said (for they all preach the same things, the same words) Repent, for the Kingdom of Heaven is at hand. They do not say, Repent, for the kingdom of Hell is at hand; repent, or ye shall be damn'd: but, repent, for the kingdom of Grace, Mercy, and of Free-remission is at hand. So that it is the Gospel that does work Repentance, and therefore it is the Gospel, and the Gospel only, that does make a man sensible of his own unworthiness, and to deny himself in spiritual things.
Object. But it will be Objected now, (in the Third place) How say ye, That the Gospel only works this? for, have we not heard, and have we not read, That many Moral-men, Heathen-men, and divers Papists, that have written much, and spoken much for Humility, and Self-Denial; yea, and have gone very far in the practice of it? How therefore, say ye, That this is only the work of the Gospel? that this only is wrought where the Gospel comes inpower in the heart of a Beleever, that seeks Justification by faith alone?
Answ. For Answer, I grant ye, that the very Heathen, Papists, and Moral men, have spoken much, and written much, concerning Humility, and Self-Denial: and have seemed to go far in the practice of it. I have read of some Papists, that have been so abstenious, that they have gone up and down from one Tavern to another, and from one Feast to another; and when men have been Eating and Drinking liberally, they have sate down, absteining from all Meats and Drinks, presenting themselves as patterns of Self-Denial in the point of appetite.
And indeed, we reade of Three Degrees, that the more moderate Papists do make of Self-Denial, and Humility. The first Degree (saies Granatensis, and divers others) is, for a man to acknowledge, That all comes from God, and nothing from himself. The Second Degree of Humility is, to acknowledge, That whatsoever a man hath from God, he hath it not from Merit, but from Grace, and meer Mercy. The Third Degree of Humility or Self-Denial is, for [Page 56]a man, To be Eagle-eyed, and quick sighted, in beholding another mans excellency; but Mole-eyed, and not seeing his own Excellency. Even thus far the Papists. So that I grant, men may seem to go very far herein. But I speak of Self-Denial in Spiritual things: and do we reade of Moral, Heathen men, and the like; that do deny themselves, (it may be in Words, but I say, in Practice) that do Deny, or have Denyed themselves in Spiritual things?
1 Take a Moral, Civil man; and though he may seem to be very Humble, and Deny himself; yet he is proud of his Humility. Saies one Philosopher, when he came unto Plato's house, and saw his house lie very neat: I trample upon Plato's pride (saies he:) But Plato answered again, Not without your own pride. But now, take a Beleever, and he doth not only Deny himself, but is sensible of his own pride, when he is most Humble, in that very thing wherein he is Humble.
2 Again, Take a Moral, Civil man; and though he may seem to be very Humble, and to Deny himself; yet it is but in this or that particular thing: But now, a Beleever Denies himself in all.Phil. 3.8. I count ALL things but dung, and dross (saies the Apostle) for Christ.
3 Again, Take a Moral, Civil man; and though he seem to be very Humble, and to Deny himself; yet notwithstanding, it is but the Artifice of his Reason, and his Resolution. If I go on in such and such a way (saies he) I shall be undone; and therefore I must deny my self of this Company, and of this Pleasure; and so by the strength of his Reason, and Resolution, he does Deny himself. But now, a Beleever, a Christian, he denies himself in Spiritual things, by the beholding of Jesus Christ.
4 Again, Take a Moral, Civil man, though he may seem to be Humble, and Denie himself; yet there is no Mysterie, no Spiritual Mysterie in his Self-Denial: In Gospel-Self-denial there is, the Gospel does work Mysteriously like it self, it is the great Mysterie. Take a Christian, a Beleever & I pray, do but observe a little, What a great Mysterie there is [Page 57]in all his Humilitie, and Self-denial, wrought by the Gospel. As thus:
He ever cries out What shall I do to be saved? what shall I do to be saved? And yet he professes, That he does not expect to be saved by Doing. Here's a Mysterie!
Again, He counts himself lesse than the least of all Gods mercies: And yet he thinks God hath done more for him, than if he had given him all the world. Here's a Mysterie!
Again, He prizes every Duties, and every Gift, and every Grace although it be never so small; prizes it above all the world: And yet he counts al but dung and dross in regard of Christ. Here's a Mysterie!
Again, He looks upon himself as the greatest sinner, and thinks of every one better than himself: And yet when he looks upon a Drunkard, or a Swearer, or the like; professes that he would not change his condition with him for al the world: He looks upon himself as the greatest sinner, and thinks of every one better than himself; and yet he saies concerning such and such, he would not change his condition with them for al the world. What a Mysterie is this!
Again, He mourns under Reproaches, and the Despisings of men: And yet he triumphs over them, and is above them. Here's a Mysterie!
Again, He counts himself nothing, and all that ever he does nothing: And yet he praises the Lord for every little, and thinks that God hath done more for him, in giving him Christ, than if he had given him all the world. Here's a Mysterie!
Now, as for the seeming Humility, and Self-denial, that is in Heathen, or Moral, Civil men, there is none of this Mystery: but there is a Spiritual Mysterie that runs along in the veins of all this Gospel-Humility, and Self-denial.
But, I speak of Self-Denial in Spiritual things: and what Moral, Civil man, does deny himself in Spiritual things?Dies Lusitanus. I remember one makes mention of a certain godly [Page 58]man, that was sorely tempted by Satan, in his time: the man was much in Duty, and Satan comes unto him, and saies, Why doest thou take thus much pains? thou doest Fast, and Watch; but, O man, what is there that thou doest more than I do? Art thou no Drunkard? or no Adulterer? Saies Satan, I never was Drunk, nor I never committed Adultery: What? doest thou Watch? Saies Satan, I never slept. Doest thou Fast? Saies Satan, I never ate any Meat, or drank any Beer or Wine. What therefore, O man, (saies Satan) doest thou do more than I do? Yes, (saies he) Satan, I will tell thee what I do: I Pray, and I Serve the Lord, and walk Humbly, and Deny my self. True indeed then (saies Satan) I confesse herein thou doest go beyond me; for I am Proud, and I have Exalted my self; and therefore, that thou doest Deny thy self, and walk Humbly with thy God; herein indeed, thou goest beyond me. And know, a Christian does not only go beyond Satan, but he goes beyond Moral, Civil, Legal men: and where ever the Gospel comes in power, it works this disposition and frame of heart, there it is wrought indeed.
Quest. 4 You will say, What is there in the Gospel, or the way of the Gospel, which lies in Justification by faith alone; that can work a mans heart unto this frame, and disposition?
Answ. I shall name Three or Four things of many.
1 First, The more a man does see the Glory of God, the more Humble he will be, and Deny himself, even in Spiritual things. Ye may reade how it was with Job, in the 9. chapter of Job: ye do not reade in all that book, that Job does any where in one chapter, so much Deny himself, as concerning his own Righteousness (which he stood much upon to his friends) as in this 9th chapter, verse the 15. Whom (speaking of God) though I were righteous, yet I would not answer, but I would make supplication to my judge. Verse the 16. If I had called, and he had answered me, yet would I not beleeve that he had hearkened unto my voice. Then at the 20. verse. If I Justifie my self, mine own mouth shall condemn me: [Page 59]if I say I am perfect it shall also prove me perverse. Verse the 21. Though I were perfect, yet would I not know my soul: I would dispise my life. Then at the 30. verse. If I wash my self with snow water, and make my hands never so clean: yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. But whence did all this Self-Denial in Spiritual things proceed now? If you look into the former part of the chapter, ye shall see, that Job had a great prospect of the glory of God. I know it is so of a truth: but how should man be just with God? verse the 2. If he will contend with him, he cannot answer him. God is wise in heart, and mighty in strength: verse the 4. Then verse the 5. Which removeth the mountains, and they know not: which overturneth them in his anger. Which shaketh the earth out of her place, and the pillars thereof tremble. Which commandeth the Sun, and it riseth not: and sealeth up the Stars. Which alone spreadeth out the heavens, and treadeth upon the waves of the Sea. Which maketh Arcturus, Orion, and Plejades, and the chambers of the South. Which doth great things past finding out, yea, and wonders without number. And now having this prospect of the Greatness, and Glory of the Lord, he Denies his own Righteousness, Denies himself in Spiritual things. And ye know how it was with the Prophet Isaiah, in the 6. chapter, and the 5. verse. Then said I, Wo is me, for I am undone: because I am a man of unclean lips, and I dwel in the midst of a people of unclean lips. Wo is me, I am undone, a man of unclean lips. But stay, O thou blessed Prophet, thou art a great, and hast been a great Preacher, a Gospel Preacher: yea, thou art a Prophet. Well (saies he) yet, Wo is me, for I am undone, I am a man of unclean lips. Why? what's the matter? (At the latter end of the verse) for mine eyes have seen the King, the Lord of hosts. And if ye look into the former verses of that chapter, ye shall find, That it was a sight of Christ in his glory, as will more fully appear, by comparing of that, and the 4. chapter of the Revelation together at your leisure. But where can a man see the Glory of God, but in the Gospel? The Gospel is called, The Glorious Gospel: there the Glory of [Page 60]God is to be seen. With open face there, as in a glass, we behold the Glory of the Lord.
2 Secondly, The more I see Christ as an Eminent, Transcendent Example of Humility, and Self-Denial; the more I learn to Deny my self, even in Spiritual things. Now the Gospel holds forth Christ as the most Eminent Example of Humility, and Self-Denial: such an Example as the Sun never saw before,Phil. 2.6, 7. Luke, 22.42. from first to last. At the first; He thought it no robbery (saies the Apostle) to be equal with God: and yet he humbled himself, and took upon him the form of a servant. And at the last: Saies he unto his father, Yet not my will, but thy will be done. And if ye look into the 13. chapter of John, ye shall find there, that our Lord and Savior Jesus Christ, takes a towel, and water, and fals down at the feet of his Disciples, and washes their feet, verse the 4. He riseth from supper, and laid aside his garments, and took a towel, and girded himself: and after he had powred water into a besin, he began to wash his Disciples feet, and to wipe them with a towel. When the Pharisee saw the woman come unto Christ, and wash his feet, and wipe them with the hair of her head; he wondred, and said, Surely, if this had been a Prophet, he would not have suffered a sinner to come so neer to him. Did the Pharisee wonder at this condescention, That Christ should humble himself so far, as to suffer a poor woman to come so neer him, as to wash his feet with her tears? Oh! what condescention is here! for ever to be wondred at, That the Lord Christ himself, should down upon his knees, and wash the Disciples feet: that the great God of heaven and earth, the second person incarnate, should now come, fall down at the feet of sinners. (Judas among them too) and wash his Disciples feet; When all power in heaven and earth was in his hands, that with those hands he should wash the feet of sinners!
But stay a little, It may be all power in heaven and earth was not then given into his hands. Yes, reade for that purpose, the 3. verse (that goes before this story) Jesus knowing that the Father had given all things into his hands, and [Page 61]that he was come from God, and went to God; he riseth from supper, and laid aside his garments.
But though all power in heaven and earth, was given into his hands; it may be he did not know it. Yes, (saies the text) Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God: He riseth from supper, and laid aside his garments, and took a towel, and girded himself: After that, he powred water into a basin, and began to wash the Disciples feet. Oh! what Self-Denial is here! was there ever such Self-denial as here? And this, this does the Gospel hold forth unto ye, and only to be learned in the Gospel.
3 Thirdly. The more I see my self a debter unto Jesus Christ, for all my Gifts, and for all my Graces; the more Humble I shall be, and the more I shall deny my self in spiritual things. Ye know how it is with a man that ows for his Cloaths: Possibly, a man may wear brave, and fine Cloaths; but he ows for them at such a shop. While he is abroad, he swaggers, and is proud of his Cloaths: but when he comes into the shop where he ows for them, and looks upon the book, and what he hath to pay, he strikes sail then, and is more modest, ashamed, and blushes. The Gospel is the great Shop, from whence we have al our gifts, and al our graces; and when I come into the Gospel, there I see how infinitly I am a debter to Free-grace for al I have: and though I may be proud in spirit at another time, yet if I come into the Gospel, and see what an infinite debter to Free-grace I am, for all that ever I wear upon the back of my soul; then I think, Oh! what cause have I to be humble! Shall I be proud? shall not I deny my self in Spiritual things? I say, this Gospel is the Shop of all our Gifts, and all our Graces.
4 Fourthly. True saving, justifying faith, is an Emptying grace; it brings Christ into the soul: and when Christ comes into the soul, all other things must out. As when a King, or Prince comes into a House; the Master of the house goes out of his own lodging, and all must out, to make [Page 62]room for the Prince: So when Christ comes into ones soul, then all goes out, all other things go out. 'Tis in our beleeving on Jesus Christ, as in our beleeving on God the Father.Joh. 14.1 Ye beleeve in God (saies Christ) beleeve also in me. Look how ye beleeve in God the Father, so do ye beleeve in me. Now, as when a man does beleeve in God the Father for Provision, for outward Provision; as seeing an Al-sufficiencie in God to Provide; then he sees an In-sufficiencie in all the creatures to help, and never before. So, when a man comes to beleeve in Christ, when he sees that Al-sufficiency that is in Christ to Redeem, and satisfie for him; then he sees an In-sufficiency in all his own Duties, and Righteousness, and never till then. The truth is, A man cannot come to Christ, unless he do forsake all. As, ye cannot come to this side of the water, or river, unlesse you come from that side of the river. Now faith, it is nothing else but a Coming to Jesus Christ: and therefore, where ever there is true, saving, justifying faith, a man does Deny himself in Spiritual things: he cannot write an I upon his own Performance, upon his own Duties.
Applyca. If so, if al these things be true: How hard a thing is it, for a man to Beleeve! how few are there in the world that do Beleeve indeed! True, saving, justifying faith, it makes a man Abundant in the work of the Lord; it makes a man live a spiritual life: but then it takes away that I from him, he cannot write an I upon what he does, as formerly he hath done. It makes a man live a Spiritual life: but it makes him also, to Deny that Spiritual life.
There are Four streams, that this Spiritual life is divided into: The stream of Performance: The stream of Obedience: The stream of our Sufferings: The stream of Enjoyment. True saving faith, and the Gospel, makes a man to Deny himself in all these.
As for our Performance, and Obedience; ye know what the Apostle saies concerning himself, Thus and thus I was, and thus and thus I have lived: but now I count all things as dung, and drosse in regard of Christ.
As for our Sufferings: I have read of some Martyrs in the Primitive times; that being in prison, and ready to suffer; divers came to comfort them, and called them, Blessed Martyrs. No, (say they) we are not worthy of the Name of Martyrs: by no means, they would not bear it, that they should call them Martyrs: Denied themselves in their Sufferings.
As for our Enjoyment: Ye know what the Apostle saies, I desire to be dissolved, and to be with Christ, which is best of all. Phil. 1.23 Nevertheless, for your sakes (saies he) &c. I am in a strait. And in another place, I knew a man (saies he) that was taken up into the third heaven, whether in the body, 2 Cor. 12.2. or out of the body I cannot say. That was himself, but he would not own himself in it. And in another place he saies,Rom. 9.3 That he could wish himself accursed, for his brethren according to the flesh, that they might receive the Gospel. Oh! what a Self-Denying frame of heart is here! But where is this Self-Denying frame of heart now to be found amongst us: How does this I? this same Self, creep into all our Speeches, and into all our Doings? If it please the Lord to use a Minister in his service: what I-ing is there! I converted such a man; and I comforted such a man; and it was My Ministry that did it: Oh! what Self is here! what I-ing is here. So, if it please God to use a Physitian, for the curing of the outward man; It was My Prescription, and it was My Receipt, and I did it. And if a Christian do but Pray, or perform any Duty; Thus and thus I said, and these words I spake; Did not I tell ye so? I told ye what would come to pass: Oh! what I-ing is there among people? how does Self, this I and Self creep into all our Speeches, and into all our Doings! But is this our Faith? and is this the fruit of our Faith? Every true Beleever, that seeks Justification by faith alone, is an Humble, Self-Denying person; that denies himself in Spiritual things. Then, how few are there, that have true saving faith! Certainly, this saving, justifying faith, is another manner of thing than the world takes it to be.
Reply. But will some say, Upon this account, we hope we have all Faith: for we can all say, concerning our Duties, and our Performances, that they are nothing; my Prayer is nothing, and my Hearing is nothing, but Christ is all in all: Yea, and we can say severally, all of us, as Paul does here, I live, yet not I: and therefore we all now hope, that we have Faith indeed, for we are able thus to Deny our selves in Spiritual things.
Answ. I wish it were so: that al were indeed able to Deny themselves in Spiritual things. But give me leave a little, to speak something to ye, by way of Convincement.
1 Are there not some here, that cannot deny themselves in Outward things? Some here, that cannot Deny themselves in their Appetite, their Eating, and their Drinking for Jesus Christ? Some here, that cannot Deny themselves of their wicked Company? Some here, that cannot Deny themselves of a Frothy, Vain, Jest, or Jeer at the people of God for Christs sake? Are there not some here, that cannot Deny themselves in Cloaths? in their Words? in an Oath, for Christ? Are there not some here, that cannot deny themselves in their Passions for Christ? froward, and they live frowardly in their Families? Our Saviour saies, Learn of me, for I am meek and lowly. Meekness and Humility go together:Matth. 11.29. Frowardness and Pride therefore go together. Now, when you cannot deny your selves in your Passions, in your Cloaths, in your Company, in a foolish Word for Christ: Doest thou think, that thou canst deny thy self, or doest deny thy self in thy Duties, or in thy Righteousness, or in thy Spiritual things for Christ? Be not deceived.
2 Again. Are there not some here, that do Seek themselves in Spiritual things? Self-Seeking, and Self-Advancing (as I have said) do differ, but the one is a sign of the other. A man can never Deny himself, that Seeks himself. I say, He cannot Deny himself in Spiritual things, that Seeks himself in Spiritual things. Now I pray consider it: When ye meet with any Spiritual losse, Whose Accompt and [Page 65]Head do ye set it down upon? Ye know how it is in Trade, and Merchandizing: Some men trade for themselves; and some trade for others: If I trade for my Self; when I meet with a losse, I set it down upon mine own Accompt, and upon mine own Head. If I trade for Another; when I meet with a losse, I set it down upon his Accompt, and upon his Head. Now when you meet with spiritual losses; whose Accompt do you set down your spiritual losses upon? upon whose Head? Are there not many here, that set down their spiritual losses upon their own Accompt? Indeed, I have lost such an Opportunity, and I have sinned so, and therefore shame will come unto me, vexation and trouble. What a dishonor is this unto Jesus Christ! Some indeed, when they meet with a Spiritual losse, they set it down upon Christs Accompt; and they break their hearts with the Sence of this. Others, they set down all their spiritual losses upon their own heads, and their own Accompts; what does this argue, but that they trade for themselves, and not for Christ: they Seek themselves, and therefore they don't Deny themselves.
3 Are there not some, that do stint, and limit themselves in the service of God? O my soul, thou hast enough for to bring thee to heaven already; and what needest thou more? Is not this for to Seek ones self in spiritual things? is not here abundance of Self?
4 Again, Are there not some, that dare prescribe the Lord? If a General give out an Order to have a thing done so, and a common Souldier comes and saies, No, not so, but thus: does not this common Souldier advance himself in prescribing the General? The Lord Christ hath said, that we may come unto him, and the first thing of all is, for to come unto him: But man saies, No, unless I find my heart Humbled first, and Broken first, I will not go to Christ, I have no rule for it. This is to prescribe Christ, and this is to advance ones self.
5 Again, Are there not some among us, that when they have been at Duty in the company of others, have strange [Page 66]repetitions passe upon their hearts? When you pray all alone, you have no such repetitions; but when you have prayed, or been Exercising in a Company; doth not your heart run back sometimes, and say; Thus and thus I said, and this and this I did, and this Expression I had? Hath there not been strange kind of repetitions, after you have performed Duty in Company? Is not here Self? is not here the I?
6 Again, Are there not some, that never to this day, were sensible of their Pride in spiritual things? Now I dare boldly say unto thee from the Lord, Thou hast not yet learned this lesson of Self-Denyal in spiritual things, that wert never Humbled for thy Pride in spiritual things. I repeat it again, I say, If thou wert never humbled for thy Pride in spiritual things to this day, the Lord knows, thou hast not learned this great lesson of Self-Denial in spiritual things. I say no more by way of Convincement; Only this: There is nothing that a Professor is more apt to be proud of, than spiritual things. Before a man takes up a Profession; possibly then he is proud of his Cloaths; or he is proud of his Friends; or he is proud of his fine House and the like. But after once a man comes to take up a Profession, there is nothing that he is more apt to be proud of than his Gifts, Graces, and Spiritual things. For, look where a mans Excellency lies, there his Pride grows. Now the Excellency of a Professor lies in spiritual things; and therefore there his Pride grows, and there he is most apt to be proud. Yet let me tell ye, It is a more dangerous thing to be proud of a mans Duties, and Spiritual Gifts; then to be proud of Cloaths, then to be proud of these outward things; For this pride of Spiritual Gifts, it's directly opposite to a mans Justification. And the more secret & hidden any sin is, the more dangerous it is: and when sin & Pride lies under Duties, and Spiritual things, then it is hidden indeed. The more Bold a sin is, the greater it is; When a sin shall dare to come into the presence of God, then it is bold indeed: Now pride in spiritual things comes [Page 67]more into the presence of God, than pride of Cloaths and these Outward things do, & therfore it is the bolder, and the greater sin; & therfore, who would not take heed hereof! who would not labor for this Self-Denial? to be humble, and denying of ones self in spiritual things? Truly, the first step to Humility, is, to see ones Pride: and the first step to Self-Denial, is to be convinced of ones Self-Advancing.
Object. But will some poor soul say, that hears all this: I am convinced of mine own Pride, and Selvishness in all my Duties; I can do nothing, but Self gets in, I write an I upon all that I do, I cannot deny my self in spiritual things: I have heard of some, that have been so Humble, and Self-Denying, that they have been willing, and contented to go to Hell if God would have it so: But as for me, the Lord knows, I am not contented so: I have a Proud heart, and Self creeps into all that I do, and therefore I fear that I have not this Faith, therefore I fear that the Gospel never came in power upon my soul to this day.
Answ. Though every true Beleever, be an Humble, Self-Denying person, and is made partaker of this Gospel-Self-Denial: yet know, there is something of Self, some remains of Self that still continues with the best, something still that will tast of the Cask. Though the Onion that is beaten in the morter, be taken out of the morter, yet the morter will smell of it. A godly, gracious man, is sensible of his own Pride, and Self-Advancing in spiritual things, and will cry out and say, Oh! what a Proud heart have I! a Self-Advancing heart have I! But shew me that man, that was ever so transformed, melted, changed into the mould of the Gospel; but still some savor of Self remains.
Whereas you say, That some are willing, and contented to go to Hell if God would have it so. I have heard it of some; yea, and that some Ministers have put people upon this trial, as thus: Art thou contented to go to Hell if God would have it so? I say, I have heard, that even some Ministers have put people upon such a trial as this is. But where is their Commission? where hath any Minister such a Cōmission from the Lord, to put poor people upon such a [Page 68]tryal as this is; Soul! art thou contented to go to Hell if God would have it so? Let any Minister shew me his Commission to put a soul upon such a tryal as this is. And where Soul! hast thou a Commission to put thy self upon such a tryal? No, we may have an eye to the recompence of reward; the Lord Christ himself had so, he had an eye himself unto the recompence of reward: and therfore, though thou canst not bring thy soul unto this height, yet there may be some Humility, even Gospel Self-denial, that may lie under the leaf. This Gospel Humility, and Self-denial, it is (as I may so speak) the souls Violet: The Violet (ye know) it is a very sweet flower; but it lies very low, it hangs down its head, and it lies under other herbs, obscure herbs; as if it loved to be unseen; but it smels very sweetly: and if you would find out this sweet-smelling herb, and violet, you must lift up other obscure leaves, and there you shall see it. So, this Humility, and Self-denial, it lies under other Duties, and under other Exercises; and if you would see it, you must lift up other leaves: though thou beest not able to attain to that height as to say, Thou wouldst be contented to go to Hel if God would have it so: yet thou maiest have this sweet Violet; though it lie under other herbs, yet thou maiest see it, and it may be smelt. Only this: If at any time Self breaks out; if at any time thy soul begins to be advanced in regard of Duty, or Spiritual things; I do here call upon you, fall down before the Lord, and humble thy self before him for the pride of thy heart concerning Spiritual things, and labour to get this Self-denial in spiritual things. I am not to speak of Self-Denial at large; but I cal upon you frō the Lord, to labor to get Self-denial in spiritual things. And take these Two of Three Motives to it.
1 First. The more you deny your self in Spiritual things, the more you shall be sure to keep them. Saies Chrysostome, The best treasury to keep any good work in, is, forgetfulness of that good work. Ye know, that if a man be to travel; the way to keep himself and his money is, not to go to the Market-Crosse, and there proclaim that he hath so much money about [Page 69]him, or to carry with him in his journey; the only way for a man to lose his money, is, to let it be known, and to brag of it abroad. And truly, what is the reason, that so many in these daies of ours, have made shipwrack? Some heretofore have been very forward, had great Gifts, great Parts; and now they are rotten, they have lost all; Why? because they were proud of them, and did not walk humbly under them.
2 Secondly. The more you do deny your selves in spiritual things, the more humble you will be in other things: and the more humble you are, the more sweetly shall you live in your own bosom, yea, towards and amongst others. Some possibly complain of a Froward spirit: Oh! saies one, I am of an Angry disposition: my Husband, my Children, my Servants, my Wife, or my Friends, cannot meddle with me, or touch me, but I am ready to break out in distemper, anger, and frowardnesse; the Lord knows, I have a very froward and peevish heart of mine own. But what is the reason? Pride, pride is the cause of Frowardnesse. Ye see how it is with a Bladder: let a Bladder be blown full of wind, and though you may take it at the end, yet notwithstanding, you cannot hold the Bladder in your hand, or the greatest hand in the town cannot hold the Bladder. But take a pin, and prick the bladder, and the least child may hold it then. What is the reason that men cannot be held, cannot be handled, cannot be touch'd by their neighbors, friends, and those that are about them; they cannot be grasp'd, and walk'd with? but because they are proud, and swoln. Therefore, get an humble, and self-denying heart, and thou shalt walk more sweetly with thy own soul, and others that are about thee.
3 Thirdly. The more you deny your selves in Spiritual things, the more you shall be exalted in them. I say, The more you deny your selves in Spiritual things, the more those spiritual things shal grow, be exalted, the more increased. Humble thy self, 1 Pet. 5.6 or your selves (saies the Apostle) under the hand of the Lord, and he will exalt you in due time. And let [Page 70]me tell you this: that look what that is wherein you do Humble your selves before the Lord, therein the Lord will exalt you. Doest thou humble thy self before the Lord in regard of these outward things? There will the Lord Exalt thee. Doest thou humble thy self before the Lord in regard of thy Parts, and thy Gifts? There will the Lord exalt thee. Doest thou humble thy self before the Lord in regard of thine own Graces? and thine own Obedience? and thine own Righteousness? Therein will the Lord exalt thee. Ye know that John the Baptist said concerning Christ,Joh. 3.30 Joh. 1.27 He must increase, but I must decrease. And saies John again concerning our Savior Christ, Whose shoe-latchet I am not worthy to unloose: Or, whose shoos I am not worthy to carry. Mark how he humbles himself to Jesus Christ: And mark how Christ honors John; Mat. 11.11. Mat. 8.8 Oh! (saies Christ) There's not a greater among women, than John the Baptist: Christ exalts him. And so saies the Centurion, Oh! Lord, I am not worthy that thou shouldest come under my roof. Mark how he humbles himself here before the Lord Christ: And mark what our Savior saies of him,Vers. 10. I tell you, I have not found such faith, no not in Israel. So that look where thou Humblest thy self, there will the Lord Exalt thee. Soul! doest thou desire therefore, that the Lord would Exalt thy Graces, that thy Gifts and Graces should be increased? Humble thy self there, and learn to Deny thy self in spiritual things; not only in regard of outward, but in spiritual things; that you may say, I live, yet not I.
Quest. But you will say, This is a hard thing: What may we do, that we may be able to deny our selves in spiritual things?
Answ. 1 First, Never perform any Duty, but as often as thou canst, reflect upon thy performance, and observe the Defects thereof. When ye write a Letter, after ye have written it, you reade it over: Or what ever ye write (almost) if it be of any concernment, after ye have written it, then you reade it over; and if ye find any thing amisse, then ye blot it out, and when ye have done, ye take your sand-box, and throw dust upon it; or ye go to the Chimney, and take [Page 71]ashes and throw upon the paper. Will ye do thus for your letters that ye write? and will ye not do thus for your Duties and Performances? When you have Prayed, and performed Duty, Go, go and look it over, and there you will find many Defects; many things to be blotted out, and many things to be put in; and when you have found the Defects in your Dutie, throw dust upon it; and humble your selves before the Lord.
2 Secondly, If you would deny your selves in spiritual things: Observe much the In-comes of the Spirit of the Lord upon your soul. The way and manner of it, how Suddenly, how Unexpectedly, how Freely the Lord by his Spirit breathes upon your soul. When your heart is Dead, when your heart is Hard, when you say, God is now gone, and will never return again: Oh! what freedom once I had in Prayer! but now my heart is hard, and I shall never be able to Pray again: Then comes the Spirit of God, and breathes upon your soul, and gives you Prayer again. Now if I would but observe the breathings of the Spirit of the Lord, how it comes upon me thus, when I am dead, when my heart is hard, when I say I shall never have prayer again; if I could but observe the Freeness of the Spirits breathing over my soul, and raising up my heart to Duty again; should I be proud of Duty, think you? should I not rather say, Shall I be proud? I was dead, my heart hard, and had not the Spirit come and breathed upon my soul, I had never been able to pray again, but had been lock'd up for ever: and shall I be proud? Observe the In-comes of the Spirit; the way and manner of it; be much in this, and you will be able to deny your selves in spiritual things.
3 Lastly, Look much into the Gospel: study much the Gospel, and the way of the Gospel. The more you see an Humble Christ, the more you will learn Humility: Where shall you see an humble Christ, but in the Gospel? The more you see a Self-denying Christ, the more you will learn Self-denial: And where shall you reade of a Self-denying [Page 72]Christ, but in the Gospel? The more ye see the Free, and Rich grace of God, the more you will deny your selves in spiritual things: And where shall ye see the Free-grace of God, but in the Gospel? The more Faith ye have, the more you will deny your selves in Spiritual things: And where shall ye get faith, but in the preaching of the Gospel, and in studying of the Gospel? This grace of Humility and Self-denyal in spiritual things, grows only in the garden of the Gospel, in the bed of the Gospel. There is a Field-Humility; and there is a Common, or a Field-Self-Denial, as I may so speak. As ye see it is with your Flowers, and Herbs: There is a garden-Tyme; and there is a Field-Tyme; there is a Garden-Rose; and there is a Field-Rose: there is a Garden-Hony-suckle; and there is a Field-Hony-suckle: So there is a Field-Self-Denial, that grows among Heathen, and among Moral people, that can deny themselves of this or that particular thing; their Appetite, Cloathing, or now and then their Company. And there is a Gospel-Self-Denial, a Mysterious Self-Denial: But this Self-Denial in spiritual things, grows no where but in the Garden of the Gospel, there thou shalt see an Humble Christ, and become Humble: There thou shalt see a Self-Denying Christ, and become Self-Denying. Therefore, study the Gospel, and study the way of the Gospel; You that have walked in a Legal-way, study the Gospel, and the way of the Gospel. I tell you in the words of the Apostle; If the Gospel be hid, it is hid to them that perish: 2 Cor. 4.3 If the Gospel, and the way of the Gospel be hid, it is hid to them that perish. And therefore, go unto the Lord, and beseech him to open to you the way of the Gospel: and in this Gospel, you shall be able to learn this Self-denial, and be able to say, as here the Apostle, I live, yet not I, but Christ liveth in me.
SERMON IV.Preached at Stepney. July, 23. 1648.
—Nevertheless I live, yet not I, but Christ liveth in me.
IN these words, ye have another Property of our Spiritual life: it is a Christ-Advancing life. I live, yet not I, but Christ liveth in me. the former words, Yet not I, hold forth a Depression, and Annihilation of a mans self in Spiritual things. These words, But Christ liveth in me, hold forth the Advancings of Jesus Christ. He gives the Power, Strength, and Honor of all unto Jesus Christ, But CHRIST liveth in me.
In the words, There are these Three things especially observable:
- First of al, The Presence of Christ with a Beleever. Christ in me.
- Secondly, The Efficacie of his presence. He liveth in me.
- Thirdly, The Constancie of his Effectual presence: He does not stay for a day, or a night in me, but, He LIƲETH in me.
And accordingly, there are Three Doctrines, that these words afford.
- First. Christ is in all Beleevers. For he does personate a [Page 74]Beleever all along, when he saies, I. (as ye have heard) Christ is in each Beleever.
- Secondly, Christ liveth in all Beleevers.
- Thirdly, That Christ does live more in a Beleever, than a Beleever doth himself. Yet not I, but Christ liveth in me.
I shall speak only unto the former.
Doct. 1 Christ is in all Beleevers. Christ is in each Beleever. Every Saint and Child of God, hath Christ within him.
This Truth was so commonly known in the Apostles time,2 Cor. 13.5. that he saies unto the Corinthians. Know ye not, how that Christ is in ye, unless ye be reprobates? That is, Unless ye be reprobates, ye may know that Christ is in you. So our saviour Christ himself,John. 6.56. in that book of John, He that eateth my flesh, and drinketh my blood, dwelleth (or abideth) in me, and I in him. And so often in the 14, 15, and 16. chapters o [...] J [...]hn, Christ speaks to this purpose: I in you, and you in me. So that the Scripture is full of this, Christ is in all Beleevers, Christ is in each Beleever.
For the clearing of this great Truth. We must First enquire, How Christ may be said to be in a Beleever?
And for that, ye must know, That as God is in the World, and the things of the World several waies, So Christ is in Beleevers.
1 First, God is in the World, and the things of the World, In regard of his Power. He is in all the World: as we say a King is in all his Kingdom; because his Power extendeth to all his Kingdom. And so, God is in all the World, because his Power extendeth to all the World. And thus Jesus Christ is in a Beleever. But this is not all.
2 Secondly, God is in the World, and in the things of the World,Psa. 139.7, 8. By way of Presence. Whither shall I go from thy presence? (saies the Psalmist) if I go up into heaven, thou art there &c. And thus also Jesus Christ is in the heart of a Beleever. But yet this is not all.
3 Thirdly, God is said to be in the World, and in the things of the World, In regard of his Essnece; Essentially present unto all the World. For every Attribute of God [Page 75]is like unto God; his Attributes are all infinite, He is infinite in Wisdom, Justice, Power, and Mercy: and so, he is infinite in his Essence, and therefore Essentially present unto all the World. And thus also, Christ is in the heart of a Beleever, as God, so is Christ. But yet this is not all.
4 Fourthly. God is said to be in the World, and the things of the World, By way of special manifestation. And so God was in the Temple, not because his Essence was more in the Temple than in another place; but he was in the Temple by way of Manifestation of Himself unto his People there. And thus also, Jesus Christ is in the hearts of those that are beleevers, specially manifesting, and revealing himself there unto them. But yet this is not all neither.
5 Fiftly. God is said to be in a Creature, By way of Personal Ʋnion, being Personally United to him. As when the Deity by the second Person, was united unto our Nature, unto flesh: God was in Christ,Col. 2.9. in whom the fulness of the Deity dwells bodily, saies the Apostle. And thus, in a Spiritual, and Mystical way and manner, Christ is in all Beleevers by his Spirit, the third Person: not only the Graces of Christ, but Christ Himself, in and by Spirit, is in the heart of a Beleever; I say, Christ by his Spirit. And therefore Chrysostom observes, Whereas it is said, in the 8. of the Romans, and the 9. verse, That, if the Spirit of God dwell in ye: at the 10. verse following, it is said, If Christ be in you, Those two being made one, one being put for the other. Now I say, That Christ that is in a Beleever, is not the Habit of grace only, which the Saints have in their souls, but Christ Himself by his Spirit. And therefore if ye look into that 5. chapter to the Romans, ye shall find, That besides the Grace of the Spirit, the Spirit it Self is said to be given unto us. verse the 5. Because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us. Not only the Grace of the holy Ghost given unto us, and shed abroad in our hearts: but the Spirit it Self which is given unto us. And so in that 16. chapter of John, where the Lord promises to send the Comforter. He shall teach ye (saies Christ) [Page 76] and he shall teach ye all things; and he will shew unto ye things to come, verse the 13. But the Habits of grace cannot teach a man, and shew him things to come. And what shall he teach? verse the 13. Whatsoever he shall hear, that he shall speak. This is the Comforter, this is the Spirit. Now the Habits of grace does not thus speak, and hear, and therefore certainly, the Spirit of Christ is in the hearts of Gods people, and in the hearts of Beleevers; it's more than the bare Habit of grace, the gifts and the graces of the Spirit. And to this purpose it's clearly spoken by the Apostle, in the 8. chapter of the Epistle to the Romans, and the 11. verse, But if the Spirit of Him that raised up Jesus from the dead, dwell in you: He that raised up Christ from the dead, shall also quicken your mortal bodies, by His Spirit that dwelleth in you. This spirit cannot be meant Habitual grace. But if the Spirit of Him that raised up Jesus from the dead, dwell in you. So that plainly then, in a Spiritual, and Mistical way, Christ is in each Beleever by his Spirit: and this Christ in a Beleever, is not the Gifts and the Graces of the Spirit, but Christ Himself by his Spirit.
This I confesse rises high; but herein I am not alone: divers School-men, and Fathers; and of our own Divines concurring with me. The Reverend Mr. Perkins, it was his speech, That the Person of a Beleever, is united to the Person of Christ. But I shall give you the words of an Eminent Preacher, that is now in Heaven, as we have them in the Works that he hath left. Saies he, It hath been a great Dispute among the School-men, Whether a Beleever does receive the holy Ghost it Self, or only the Gifts and Graces of the holy Ghost: But (saies he) it is a Question, where there needs be no Question; and Dispute, where there needs no Dispute: for the Scripture is clear, That we do not only receive the Gifts and the Graces of the holy Ghost, but the holy Ghost it Self, for are we not said to be, the Temple of the holy Ghost? 1 Cor. 6.19. and this sets out the abundant Kindness, and Goodness of God: As (saies he yet) it is more Kindness to give a man Fruit and the Tree, than to [Page 77]give him barely the Fruit: So it is abundantly more grace in God, to give a man the holy Ghost it Self, rather than to give him only the Gifts and the Graces of the holy Ghost. And indeed, What greater Comfort can there be than this? That Beleevers are not only made partakers of the Gifts and Graces of the holy Ghost, but of Christ Himself, Christ really in all Beleevers, by his Spirit?
Object. You will say unto me, But how can this be? we have ordinarily understood it otherwaies, and so we have heard it preached too, That Christ in a Beleever, is nothing else but the Grace of Christ; and the Spirit in a Beleever, is nothing else but the Gifts, Graces, and Operations of the Spirit: and indeed, how can it be otherwaies? For if Christ be really united unto each Beleever, really in a Beleever by his Spirit, and so made one with him; then a Beleever may say, I am Christ, and I am the Spirit; Which is Montanisme, and which is Blasphemy: and therefore, how can this be, that Christ is really united to each Beleever by his Spirit, and really in a Beleever by his Spirit?
Answ. I confess this is very hard to understand: and when I consider the In-Being of Christ in a Beleever, I remember that story that is written concerning Austin; That walking by the Sea-side, he saw a Boy take a Mussel-shell, and go to the Sea, carrying water with his Mussel-shell into a Ditch that was by, out of the Sea into the small trench: He asked the Boy, what he would do? Saies he, I will empty all the Sea into that Ditch: And he Smiles, and told him he could not do it: Saies he, No more able are you, with the Mussel-shel of your Understanding, to carry out the Ocean of the Trinity in a small Tractate and Discourse of your own. And what is our Understanding, but as a little Mussel-shell in regard of Christ, and the glory of the Trinity? Surely, we are not able with this little Mussel-shell, for to carry out all the depth of this Truth in a small Discourse. But it is a great Mystery. Are ye able to tell me, How the Child is formed in the Mothers womb? Or, are ye able to tell me, How the Soul is United to the Body? Who then can tell exactly, How Christ is United [Page 78]to the soul of a Beleever? 'Tis a great Mysterie, one of the great Mysteries of the Gospel. But because our Saviour hath said,Matth. 13.11. Ʋnto you it is given to know the Mysteries of the Kingdom, and to others it is not; Therefore we should all labor to understand it. And that ye may not be mis-led herein (as divers of late have been) into strange kind of Blasphemous speeches: I shall give you these Three or Four Propositions, or Distinctions about it.
1 First of all, You must-know, That though Christ be really united unto each Beleever, yet this Unition, or Union is a Voluntary act, and not a Natural act, and so Christ may Unite himself unto the soul, so far as it pleases himself: It is not a Natural act, but a Voluntary act; and being an act wherein he is free, he may Unite himself unto the soul, so far as he pleases, and no farther. Now the Lord Jesus Christ, hath not united himself so far unto the soul of a Beleever, that a Beleever should say, I am Christ, and I am the Spirit: for, then a Beleever were to be Worshipped as well as Christ, if he were Christ.
2 Secondly. You must know this, That there is a great-deal of difference, between joyning unto another, by way of Contact, or Touching; and joyning unto another, by way of Composition. As for Example, The Sea and the Land, they are joyned together, they are united: but how? not by way of Composition, but by way of Contact; the Sea touches the Land, & the Land touches the Sea: yet the Land cannot say, I am the Sea; nor the Sea cannot say, I am the Land: Why? because it is an Union only by Contact, by Touching, and not by Composition, one being compounded of the other. So the Union that is between Christ and a Beleever, it is by way of Spiritual Contact; Christ touching the soul by his Spirit; and the soul touching Christ by faith. I say, it is a Union by way of Spiritual Contact, and Touching; and not by Composition; and therefore a Beleever cannot say, that I am Christ, and I am the Spirit.
3 Thirdly. You must know, There is a Two-fold In-being. One whereby Essences are applyed unto each other; and another, whereby Essences are mixt together. I'le make it as plain as I can, thus: Ye see in a heap of Stone, and Wheat, they both make but one heap: and the Stone may say, I am in this heap, and the Wheat may say, I am in this heap; but the Stone cannot say, I am the Wheat; nor the Wheat cannot say I am the Stone: Why? because though they be united, and joyned together in one heap, it is by way of Application of one Essence unto another, one being applied unto another. But now, take Water and Wine, and mingle them together, and there every part may say, I am Water, and I am Wine: Why? because there is an Union by way of Mixture. Now there is a great Union between Christ and a Beleeving soul: yet a beleeving soul though he be really united to Christ by the Spirit, cannot say, I am Christ, or I am the Spirit: Why? because it is an Union by way of Application, and not by way of Mixture, as Wine and Water mingled together: if it were an Union by way of Essences, then a beleever might say, I am Christ, and I am the Spirit: but it is an Union by way of Application, a beleever being applied to Christ, and Christ applied unto a beleever.
4 Fourthly. You must know this, That there is a great-deal of difference between the In-being of a Spiritual thing in a Material; and the In-being of one Material, or Corporial thing in another. I shall make it as plain as I can, and it will be of concernment to you. Take a body now, and let that be mixt with another, and each part may say, I am that which I am joyned to: but take the Spirit, or a Spiritual Being, and let that be mixt with a more Material Being; and then the Material Being cannot say, I am the Spirit; and the Spirit, I am the Matter. As now ye see in the great Union between the Soul, and the Body: the Soul is in every part of a man, tota in toto; the Soul (saies the Philosopher) is wholly in every part; the whole soul of man being in every part of the body: yet notwithstanding, [Page 80]the Body cannot say, I am the Soul, nor the Soul cannot say, I am the Body, because they are thus united together. Why? because here is an Union of a Spiritual thing with a more Material, which does keep the Natures distinct. Or thus, give me leave to expresse it to ye: Iron and Fire being joyned together, your Fire is in every part of the Iron; and yet notwithstanding, though the Fire be in every part of the Iron, the Iron cannot say, I am the Fire; nor the Fire cannot say, I am the Iron: Why? because here is a more Spiritual Body, in a more Material Body, and so the Natures are kept distinct. Or if you will, yet farther: Ye see the Light in the Air; the Light is more Spiritual than the Air, and the Light is in every part of the Air; yet notwithstanding, the Air cannot say, I am the Light, nor the Light cannot say, I am the Air; but these two are kept distinct: Why? because here is an Union of that which is more Spiritual, unto that which is more Materiall. So I say here, Though Christ be really United unto each Beleever; yet notwithstanding, the soul of a Belever is more Material; though not in it self Material, yet in respect of Christ, the soul is a grosse Nature in regard of the Spirit of Chirst; and being thus (therefore) united, these Natures are kept distinct; the Spirit of Christ is kept distinct from the Nature of the soul, and the soul from the Nature of the Spirit: and therefore, the soul of a Beleever, though united really unto Christ by the Spirit, cannot say, I am the Spirit, or I am Christ.
Object. But if we look (will some say) into the 17. chapter of John, our Lord and Saviour Christ seems to speak this way (at the 20, and 21. verses) Neither pray I for these alone, (saies he) but for them also which shall beleeve on me through their word: That they all may be one; as thou Father art in me, and I in thee, that they also may be one in us. Here Christ prayes, That Beleevers may be one with him, as he and the Father were one: but if Christ be really united to each Beleever by his Spirit; What difference is there between this Ʋnion, and the Hypostatical Ʋnion: the second Person was united unto our Nature, to [Page 81]our Flesh; and if now Christ be united unto a Beleever by his Spirit, which is the Third Person; What is the difference between the Hypostatical Ʋnion, and the Ʋnion of a Beleever with Christ by the Spirit?
Answ. 1 Much every way. For take a Beleever, and though Christ be United unto a Beleever really by his Spirit; yet notwithstanding, the Beleever is not said to be Assumed, the Spirit doth not Assume the heart of a Beleever, as the second Person did Assume our flesh; and though we are united unto Christ by the spirit, yet not said to be Assumed by the spirit.
2 Again, Though Christ be really united unto each Beleever, yet it is no Personal Union, as the Hypostatical Union is. A man is a Person before he is United so unto Christ by the spirit: but now Christs Soul and Body, they were not a Person before United unto the Second Person: but the Soul and Body of Christ, and the second Person in the Trinitie United together make up one Person. I say, that is a Personal Union, all making up but one Person. But now a Beleever, he is a Person before his Union with Christ by the spirit; he is a Person, a Wicked Person, but he is a Person.
3 Again, The Union that is between Christ and a Beleever, it is in respect of the other Union, an Accidental Union, Christ United unto the soul by Faith, by the intervening of Grace and Accidents. But now the second Person was United unto our Nature, and unto our Flesh, not by the intervening of any Grace, or any Accident, but their Substance was United unto Substance by the Second Person. I say, it was not an Union by the intervening of any Grace: for though all graces were in Christ, yet the union of the second Person to our flesh, is not by the intervening of any Grace, Faith or the like: but now our union to Christ is by the intervening of Grace, (of faith) and so this union is but an Accidental union in regard of that.
4 Again, Though Christ be united unto all Beleevers by [Page 82]his Spirit; yet he is so far united unto a beleever, as to make him a member of the Body only: But the second Person was United unto our Nature, and unto our flesh to make Christ the Mediator. Indeed, if God were United to man for far as to make him Mediator between God and Man, then he might say, I am God, and I am Christ: but (I say,) this Union being Voluntary, he does so far Unite himself unto the soul of a Beleever, as to make him a Member of the Body only, and not a Mediator. But when the Second Person was United to our Nature, the Union was to make the Person a Mediator. And thus ye see, there is a great deal of Difference between that Hypostatical Union, and this Mystical Union of a Beleever.
And whereas it is said, in that 17. of John, That Christ praies that we may be one with him, as he is with the Father: That they all may be one, as thou Father art in me, and I in thee; that they also may be one. I answer: This is an As of Similitude, and not of Equallity: Christ praies unto the Father, that Beleevers may be one with him; not by way of Equallitie; that a Beleever should be Equallie one with Christ, as Christ is with the Father: for then Christ should pray, that a Beleever might be worshipped too, which he never did: and if that Christ here should pray, that a Beleever might be one with Christ, as Christ with the Father, in regard of Equallitie; then Christ should pray, that a Beleever should be one with him from Eternity: for saies he unto his Father in the beginning of the chapter, Glorify me with thy self, with the same glory which I had with thee before the world was. Christ was one with the Father before the world was. Therefore, if he should pray, that a Beleever might be one with him, in regard of Equallity, he should pray that a Beleever might be one with him, in that respect: which were impossible. But he does not pray, that a Beleever might be one with him, by way of Equallitie, as he is one with the Father by way of Equallitie, but Similitude. And yet divers Learned and Reverend men, think the meaning of that place rather to be this, That they may [Page 83]be one among themselves: Christ prayes, that they may be all one; that is, Lord, I pray, that they may love, and agree together; he prayes for Union among themselves But suppose it be taken the other way, That the Lord Jesus Christ here does pray, that Beleevers may be one with him, as he is with the Father: That is, not in regard of Equallitie, but in regard of Similitude; that as Christ is one with the Father in a way sutable to him, so Beleevers may be one with Christ in a way sutable unto them.
Quest. But suppose then, (you will say) that a Beleever is not one with Christ in this heighth of One-ness; how may it appear, by way of Scripture reason, that Christ is really united unto each Beleever, and that he is really in the soul of a Beleever by the Spirit; not only in regard of infused Habits; habits of grace, grace inherent; but that Christ Himself is really in a Beleever by his Spirit?
Answ. 1 Ye know, that we are united to Christ by Faith: and look what Faith laies hold upon, that it brings into the soul: but now, Faith does not lay hold upon the Graces of Christ, but upon Christ himself, and therefore Christ Himself by Faith is brought into the soul, and is there really in the soul of a Beleever by his Spirit.
2 Secondly. Christ is in a Beleever, as a Beleever is in Christ. Now a Beleever is not in Christ; that is, in his Graces. When we say, That we are in Christ; we do not mean that we are in the Graces of Christ, but a Beleever is in Christ Himself, as in the common Head. A Beleever is not in the Graces of Christ only, but he is in Christ Himself. So Christ is not in a Beleever only by his Graces, but he is really there in the soul of a Beleever by his Spirit.
3 Thirdly. If the Lord Christ were not really in the soul of a Beleever by his Spirit, besides those Habits of grace, Actings, and Operations of the Spirit; then how would there be Three that bear witness? The Apostle tels us,1 John, 5.8. There are Three that bear witness in Heaven, and in our Hearts, The Spirit, Water, and Blood. Water; what is that? That is Sanctification; [Page 84]a mans Sanctification does bear witness to him that he is the Child of God, that is, Water. But now, Sanctification consists, either in the Habit of grace, or in the Acting of grace; if therefore the Spirit of Christ in a Beleever, were nothing else but Grace, inherent Grace, then it were all one with the testimony of Water: but there are Three that bear witnesse, There's the testimony of the Spirit, there's the testimonie of Blood, and there's the testimonie of Water: If by the Spirit we are to understand only, the Grace of Christ, the Habit of grace in the soul, then there would be but Two that bear witnesse, namely, Water, and Blood; because the other would be al one with Water; Water being meant only Sanctification: But now there are Three that do bear witnesse unto a soul that is in Christ, The Spirit, and Blood, and Water; and therefore Christ is really in a Beleever, Christ really united unto all Beleevers by his Spirit.
Quest. What is the Benefit of all this? For suppose that we grant this, That Christ in a Beleever, is not only Grace, and the Habits of grace in the soul, but Christ Himself is really in the soul of a Beleever by his Spirit: What Profit, Benefit, or Comfort will come unto a Beleever more this way than the other way?
Answ. 1 Much every way: First. If Jesus Christ be really united to each beleever by his Spirit, and really in him in this spiritual and mystical way; Then a beleever shall have more blessed and glorious Communion with Christ than the other way. For Union is the root of Communion: The Husband & the Wife are first Joyned together, and United, and then they have Communion with one another, and Fellowship in their goods, and estate; Union is the ground of Communion. And the nearer the Union, the greater the Communion. Now if Christ should be only in a beleever by the Habit of grace, the Union would not be so great: but if this be true, That Christ is really in a beleever by his Spirit, Christ really United to each beleever; here the Union is nearer, and therefore the Communion, and Fellowship that a beleever shall have with Christ, a great deal more and more blessed.
2 Secondly. If Christ be really united unto a beleever, unto all beleevers by his Spirit, Then his love must needs be infinite towards beleevers. If that his Graces only were in them, he would love them; because thereby they should be made like unto him: but now, if his own Spirit be in a beleever, then his love must needs be infinite unto a beleever, and a beleevers love infinite to him again in his way. This is a great and glorious Priviledge.
3 Thirdly. If Christ be really in a beleever, really united to each beleever by his Spirit; Then a beleever, knowing this, may say, I have now somwhat more, than any Hypocrite can attain unto. Saies a poor soul many times, If I had but that grace that no Hypocrite can attain unto, then my soul would be quiet within me: but now, as for Gifts & Graces, there is no Hypocrite but may attain to them, or something that is like to them. What will ye instance in? will ye instance in Faith? 'Tis said of Simon Magus, Act. 8.13 Mat. 27.3. Heb. 12.17. Mat. 13.20. Heb. 6.5, 6. That he beleeved. Will ye instance in Repentance? 'Tis said of Judas, That he also Repented; and Esau that sought the birth-right with Tears. Will ye instance in Hearing of the Word with Joy? 'Tis said, So did the False ground. Wil ye instance in the partakings of the Heavenly Gift, and Powers of the world to come? Men have a taste of these, and yet fall away. Will ye instance in Sanctification it self? 'Tis said, of certain Wicked men, in the 10. of the Hebrewes, That they trample upon the blood of Christ wherewithal they are Sanctified. So that even a wicked man, in Scripture phrase, is said, to be Sanctified, one that fals away, and comes to naught. But where do ye find in all the Scripture, that the Lord Christ is said to be in an Hypocrite? An Hypocrite is said to Repent, to Beleeve, to receive the Word with joy, and to be Sanctified, in a large sence: but where do ye find in al the Bible, of any Hypocrite, that Christ is said to be in him, really united unto an Hypocrite? No, this is the great Priviledge of a beleever only,Col. 1.27 Christ in you the hope of Glory.
4 Fourthly. If Jesus Christ be really united unto each beleever, [Page 86]by his Spirit; Then a beleever shal never die again, spiritually die again. I have read of a Woman, that when her Husband was dead, she would eat and drink the ashes of her Husband; have his bodie burnt to ashes, and so eat and drink the ashes of her husband: and being asked the reason; because (saies she) I mean to part with him no more: I have parted with him once already, when we were one; but now I will be made one with him in another way, and I will part no more with him. So, if Christ be in a Beleever, really in a Beleever, Christ really united unto each Beleever by his Spirit; Then Christ and that Beleever shal never part again, that Beleever shal die no more: for the same Spirit that raised up Christ from the dead, dwelling in a Beleever, shal also raise up a poor beleever, yea though he fal into the grave of sin; he shal never die spiritually again upon this account.
5 Fiftly. If Christ be really united unto al beleevers by his Spirit; Then they may come with boldness unto the throne of grace, and with unlimitted expectations of mercie from God the Father, and from Christ Jesus. The nearer ye are unto any Person, the more boldness ye have towards him, and the larger will your expectations be from him. If a man marry his Servant; whilst she was his maid, she was not so bold, nor could expect so much from him: when she becomes the Wife, then she is more bold, and can expect more, because now she is nearer: A Child may have more boldnes, and expect more from the Father than the servant: and the servant that is within doors, more than the servant that works in the field; but the Wife that is nearest, she is most bold, comes with most boldness into the presence of the man, and hath the largest expectations from him, because she is nearest to him. So the nearer that the soul of a beleever does get unto God, the more boldness he may have when he comes to God, and the largen expectations of mercy from him. Now if Christ were in a beleever only by the Habit of grace, and Christ in the soul were nothing else but the Habit of grace; here were yet a great distance from [Page 87]Christ: but now, if Jesus Christ be really United unto each Beleever by his Spirit, here is a close Union indeed. And therefore, upon this account, every beleever may come with boldness now, and with Unlimitted expectations of mercy from God the Father, being brought thus neer, that Christ Himself is really in the beleevers soul. And what a Glorious, and Blessed Condition is every beleever in now upon this account!
Applyca. First. Here I would stand, admire, and call upon you all to admire, the Condescending, Glorious, and Unspeakable love of Christ. It was infinite love in Christ to condescend so far, as to come down into our Nature when he was incarnate: but as if he were not neer enough to us then, he comes down into the heart of a beleever by his Spirit. When Christ was upon the Earth, we were in him as in a common Person: Now Christ is in Heaven, he is in us by his Spirit. What Glorious, Condescending love is here! If a Father Portion a Child, set him up in a good Trade, and the child decay through his own folly, the Father will not Portion him again: possibly he may help him, but he will not give him, ordinarily parents do not give so great a Portion to help him up again, somewhat the parent will do, but not so much as at the first. The Lord of Heaven, he put a great Portion into our hands at first, and we decayed and broke, and behold! the Lord does not only give us as good a Portion as we had at the first, but infinitely better: for now the Lord Christ is United unto each Beleever, now he comes and dwels in the soul of a beleever by his Spirit. The Psalmist wondered and admired at the love of God to Man:Psal. 8.1. & 4. O LOrd (saies the Psalmist) how excellent is thy Name! Lord, what is man! Why? Lord, what is man that thou visitest him! He wondred at the love of God that would visit man. But behold a greater love than so, to visit poor man, for Christ is come down into the soul of a beleever, he is come into him by his Spirit: not only come to visit him, but Christ really United unto each beleever by his Spirit. What Glorious and Condescending love is here!
2 Secondly, Upon this account, no Wicked man should dare to oppose any of the children of God. Why? because Christ is in them: Christ, not only in his Graces, but Christ really in all beleevers by his Spirit. And will a man dare to speak evil of him that is one with Christ? or to defile the Temple of the Lord, and the dwelling place of the Lord?1 Cor. 3.17. He that defiles the Temple of the Lord, him will God destroy. Take heed what you do, if there be any opposers here.
3 Thirdly, What abundance of Comfort is here unto all beleevers! Christ is in you of a truth; not only by the infusion of his Grace, but Christ really in you by his Spirit. It is some comfort to a sickly man, that he hath a Physitian alwaies in the house with him: and to a woman that is neer her time of travail, that the Mid-wife is in the house with her. What comfort is it then unto a poor soul, that Christ is alwaies in him, really in him by his Spirit! You that are beleevers, will not this content you? He is too Covetous whom God cannot suffice. He hath all things, that hath him that hath all things. Now every beleever hath Christ, Christ really in a beleever by his Spirit; not Notionally, not by the Habit of grace only, but Christ is really United unto each beleever by the Spirit. Here is Comfort, Comfort, Comfort, unto all those that are beleevers.
Object. But I fear that Christ is not in me, I do not find, or perceive that Christ is in me, and therefore I can have none of the comfort of this Doctrine: were Christ really in me by the Spirit, Christ would be working in me; but I do not find these workings of Jesus Christ in me: and were the Spirit in me (it is quick, lively, and powerful) I should do great things for God; but alas! I do nothing for him; and therefore I fear that the Lord Christ is not in me of a truth.
Answ. 1 First, I grant, That where Christ comes into the soul, he does cause the soul to do great things for God, greater than it could do before. So it was with Zacheus, so with [Page 89]the Jailor, so with Paul, and so with divers others. But then ye must know, That a work is great or small, according to the opposition that it does meet withal. Though a Work or Duty, be small in it self, yet if it meet with great opposition, and break through it, it is a great work. It was no great matter, for the poor Woman to give one or two mites into the Treasury: but she having no more, and it being all her livelihood, it was a great matter. It is no great matter, for a man to pray, and to pray constantly, and to frequent the Ordinances: but when a poor creature shall meet with all opposition from his Relations, then it may be a great matter to do this. It is no great matter (comparatively) for to stay ones soul upon Jesus Christ. But in the time of temptation, when ones soul is full of Fears, and a man does look upon Christ as his enemy, then to cast himself into the arms of Christ, and to stay the soul upon Christ then, this is a greater work. So that the work is great, though small in it self, it is meet with great opposition, and break through all.
But whosoever you are that make this Objection, fearing that you are not in Christ, and so have not the comfort of this Doctrine: Give me leave to propound Three or Four Questions to you.
1 First, Who, and what are those, and whose servants are they, that do come into, and go out of your souls? are they not the retinue, and the servants of Jesus Christ? Ye say, such a man, or a Noble man lives here, for his servants go in and out daily. And what Words come out of your mouth? and what Words go in at your ear? whose servants are they ordinarily? are you ever better than when you are thinking, or speaking of Jesus Christ? & hearing from Christ? Certainly, if his servants do most ordinarily come in and go out, the Master is within, Christ is within.
2 Secondly, Do not ye find your souls in some measure Naturallized unto the Work of Christ? the Things of Christ, and the Work of Christ in some measure Naturallized unto your souls? Adam (ye know) was the first man, [Page 90]the father of us all; we were in Him as your Root, and he in Us as his Seed: and his Works, they are Naturallized to us. We being in him as in the Root, and he being in us as in his Seed, his Works are Naturallized to us. It's Natural to See, and to Hear, and to Speak; it's natural for a man to Sin. Sometimes ye have a Wicked man hating of a Godly, Gracious man, and he can give you no reason for it; I cannot tell why (saith he) but my heart is against him. But I'le tell ye why, and what the reason is: The Old Man is in him, the Old Adam is in him, and the work of Adam is Naturallized to a Wicked man, and he can give you no reason, (many times) why he does so, because the Work is Naturallized to him. So on the contrary, The Lord Jesus Christ is our second Adam, and beleevers being in him as in their Root, and he in them as in his Seed; his Works also, are Naturallized unto a beleever in a great measure; that a beleever (sometimes) his heart does stand unto the good Work of God, and he can give you no reason for it: why I should love this or that Godly man, I can give you no reason; but so it is, my heart stands towards him. The reason is this, because that Christ the Second Adam is within, and so his Work, and Things are naturallized unto the soul; and in some measure, is it not so with you?
3 Thirdly, Whoever you are that make this Objection: Did ye ever find, perceive, or think, that Christ is in you? It may be now ye are under some present Fear, Doubting: but were you never perswaded of this In-being? did ye never think, or were ye never perswaded that Christ was in you? Yes, sometimes I have, and sometimes I have not again: Sometimes I do think that Christ is in me of a truth, and sometimes I do not. Then, look into the 14. chapter of John, ye shall see what our Savior promises. I will pray the Father (at the 16. verse) and he shall give you another Comforter. And what then? He describes him, in he 17. verse. And at the 20. saies he, At that day ye shall know, that I am in my Father, and you in me, and I in you. At that [Page 91]day. It may be for the present you cannot say, that Christ is in you, you in him, and he in you: but did ye never think yet in all your life that Christ was in you? Yes, once or twice, or sometimes, I confess I did think that Christ was in me, and I was strongly perswaded too, that Christ was in me; but now I have lost those perswasions. But how came ye to be so perswaded at that time that Christ was in you? Thus it was with me, My heart was Dead, Hard, and I could not pray; I thought that God and Mercy was gone, that I should never see the face of God again; and all on a sudden, when my soul was in this sad condition, I know not how, but all on a sudden, a strange and unspeakable comfort came upon my soul, and my soul stood up, as it were, from the dead, and then I had that perswasion, that Christ was in me. Well, soul! be of good comfort, this was Christs time, that was Christs time; and though now for the present, thou canst not say, that Christ is in thee; I tell thee from the Lord, that time shall come again, and Christ will send the Comforter again, and then shalt thou know, that thou art in the Father, and Christ is in thee, and thou art in Jesus Christ: for what he said unto those Disciples, he said unto other of the Disciples, Wait but a little, and thoug I be absent for a little time, I will send the Comforter, and then shall you know: although you do not know now, yet there is a time, when the Comforter shall come, and then shalt thou know, that Christ is in thee, and thou art in Jesus Christ.
4 Fourthly. Although for the present, you do not find those workings of Christ in you, and those powerful operations of the Spirit, which should argue this same In being; Yet do ye not find some workings of grace in your soul, according unto that Place, Room, and Station that you have in the Body of Christ? The soul, ye know, is in the body, yet the soul does not put forth such power in one Member, as it puts forth in another; the soul does not act in one Member, as it does in another; it does not put forth so much strength in the little Finger, or in the Thumb, as [Page 92]it puts forth in the Arm: The soul does not act in the Eye, as it acts in the Mouth; neither does it act in the Tongue, as it acts in the Ear: Should the Eye say, I have no soul in me, because I cannot speak like the Tongue? Should the Tongue say, I have no soul in me, because I cannot see like the Eye? Should the Ear say, I have no soul in me, because I cannot speak like the Tongue? No; but the soul that is in the body, it gives according to the Station, and Place of every member that is in the body. So now, the Lord Christ he gives out unto all his Body: he is by his Spirit in the hearts of Beleevers; but he does not give unto every Beleever alike: One Beleever hath one place in the Body of Christ, and another beleever hath another place in the Body of Christ. But now I say to thee, Observe what Place, Room, and Station thou hast in the Body of Christ, and then tell me whether I, or no, do not ye find some workings of grace, in some measure, sutable unto the Place, Room, and Station that ye have in the Body of Christ? Yes, surely, I cannot deny this, but there are some workings in my soul, according to the Room, and Station that I have in the Body of Christ: And this I can say, That when the Comforter came, then I did know, that Christ was in me: And I can say this also (through grace) in some measure, The Work, and Things of Christ are Naturalized to me: They are the Servants, and Retinue of Christ, that do come in, and go out unto my soul: The Lord knows, I am never better than when I am speaking of Jesus Christ, and hearing from Jesus Christ. If so, soul! be of good comfort, though thou hast feared that Christ is not in thee, Go in peace, thy faith hath made thee whol;and the Lord Jesus Christ is in thy soul, the Lord Christ that is thus really united unto each Beleever by his Spirit, is really in thy soul, and in thy heart.
Quest. Suppose it be so, That the Lord Christ be in my soul indeed: What is my Dutie now that does flow from hence?
Answ. I am not able to tel ye what your Duty is that does flow from hence, it is so great, and so large. But in Two or Three words thus.
Duty 1 First. If Christ be in you of a truth; Then why should the World be in you in its strength and power? I say, If Christ be in you of a truth, Why should you meddle, either in regard of your soul or body, with any thing that may be unsavoury, or distastful to Jesus Christ? If a man have a Guest in his house that he prizes highly; will he bring Swine into his chamber? this were as much as to bid him be gone. And if Christ be in you, and in you of a truth, Wil ye bring Swine unto him? wil ye bring Lusts? wil ye bring the World? You are the Temples of the holy Ghost; therefore, why should ye not take heed of defiling these Temples? What manner of men and women should we be in all holy conversation, if Christ be in us of a truth?
Duty. 2 2ly If Christ be in you of a truth, Why then should ye not be Contented with your Condition what ever it be, yea, thankful for it, yea in some Proportion thankful? I say, Contented, Thankful, & thankful in Proportion. I know, a man that is made partaker of this great mercy, this Inbeing of Christ in the Soul, can never be Thankful in Proportion unto the mercy received; but he may be thankful in Proportion unto other mercies. You will be thankful to a man that gives you an hundred pound; you will be more thankful to him that gives you a thousand pound; you will be more thankful to him that gives you a thousand pound a yeer: It may be you will say to him that gives you a thousand pound, I can never be thankful enough to you; but yet you will be more thankful to him that gives you a thousand pound a year. So here, you can never be thankful enough in proportion to the mercy received, but you may be thankful in proportion to other mercies received. If the Lord had given you the whole world for your portion, you would have been thankful: now in that he hath given you his Son, and that Jesus Christ is really united to you by his Spirit, and Christ really in your soul; he hath done more for you, than if he had given you all the whole world. And will ye be thankful for these outward things? and not for this In-being of [Page 94]Christ in your souls? And yet, how many are there, that are sometimes blessing God, and shewing some kind of thankfulnesse for outward things; but as for this In-being of Christ in the soul, that they are strangers to, and the Lord knows, they were never thankful for that, so much as for outward things. But if Christ be in you of a truth; why should you not be contented with your condition what ever it be, yea, Thankful for it, yea, thankful in Proportion?
Duty 3 Thirdly. If Christ be in you of a truth, Then why should you not venture upon any work or service for God, although it do lie beyond you, and beyond your strength, and expect large and great things from him? You say, sometimes, you would do such or such a work for God; but you have no strength to do it. But if Christ be in you of a truth, and really united to your soul, Then surely you shall have strength enough, and you may expect large and great things from him. Therefore, venture upon work and service for God; yea, although they do lie beyond your present strength, be not unwilling thereunto, but expect great things from God, because Christ is really in you.
To end all be exhorted, to get a share in this great mercy that I have been speaking of, this In-being of Christ in the soul. It may be there are some, that can say, I have none of Christ in my soul, and may speak truly; some that can say, I have an unclean heart within me, but I have no Christ within me; I have a wanton heart within me, but I have no Christ within me yet; I have a proud heart within me, but I have no Christ within me yet; I have a Worldly heart within me, but I have no Christ within me yet; I have a Blaspheming heart within me, but I have no Christ within me; I have a Lying and Deceitful heart within me, but I have no Christ within me to this day; Lord, I have no Christ within me, what shall I do? Others, it may be, that have indeed Christ within them, and they can say, Lord, I hope that I have Christ within me; [Page 95]but I do not find that I have room enough in my heart for such aguest: Lord, my soul is not enlarged enough for such aguest as Christ is: Lord, my soul is a poor narrow room Oh! that my soul were more enlarged: what shall I do to get my soul enlarged to give entertainment to such a guest as Christ is?
I shall speak to ye both from one Scripture, turn ye both to the 17. of John, & the last vers. Saies our Lord and Savior Christ, praying unto his father, And I have declared unto them thy Name, and will declare it: that the love wherewith thou hast loved me, may be in them, & I in them. Mind the words. Here are these Three things observable in them. First of all Here ye have this Doctrine that I have been speaking of all this while, Christ in each beleever: I in them. Secondly; That God the Father does love a Beleever, though not so much as Christ, yet with the same love that he loveth Christ: That the love wherewith thou hast loved me, way be in them, and I in them. Thirdly. That the way to procure this love, and this In-being is, To have the Name of God declared. And I have declared unto them thy Name, and I will declare it: Why? that the love wherewith thou hast loved me, may be in them, and I in them. So then, the way for to get this In-being is, to have the Name of God declared unto poor souls. What is this Name, the Name of God the Father that Christ declares? It was the Love of God; his Free-grace and Love. Saies Christ,Joh. 3.16 God so loved the world &c. and stil Christ preach'd the love of God to poor lost man. This was the Name of God that is declared. Now then, do any of your souls complain, That you want this In-being of Christ in you? or that you have not room in your souls to entertain such a guest? Observe where this Name of God is declared, and manifested, this Free love of God is manifested and declared; and there set thy soul under the spout, under the declaration, under the manifestation of the Name of God; and look upon it, as if Christ were there preaching and declaring the Name of God to thy soul, and there Christ shall come in unto thee, and there thy poor narrowed, [Page 96]and straitned soul shal be enlarged, and made more capacious for Jesus Christ.
Wherefore I beseech you then, receive this Word of Exhortation; and let every soul go unto Jesus Christ, and say to this purpose, Lord Jesus, Thy work is to declare the Name of the Father to poor sinners, that so thou maiest be in them: now O Lord, I am a poor sinner, Lord, declare the Name of the Father to me; Lord, declare the Name of the Father to me. I have a straitned heart, I have not room enough for thee in my soul; Oh! that it were enlarged for thee: now therefore declare this Name of thy Father to me; that so the love wherewith thy Father hath loved thee, may be in me, and I in thee also. Thus I say, go unto Jesus Christ. And study, study much this In-being of Christ in your souls: you that have it not, labor to get it; and you that have this In-being, labor to be thankful for it, improve it, and get your souls more and more enlarged under it.
SERMON V.Preached at Christs-Church Aug. 25. 1648.
—Nevertheless I live, yet not I, but Christ liveth in me.
I Intend at this time to speak on these words, But Christ liveth in me. Wherein ye have these Three things.
- First. The In-being of Christ in a Beleever: Christ in me.
- Secondly. The Efficacy of this In-being: Christ Liveth in me.
- Thirdly. The Constancy thereof; he doth not stay for a night or two; but he Liveth, or Abideth in me.
Accordingly there are Three Notes, or Observations.
- First. Christ is in each Beleever; Christ is in every Christian. For when he saies, I live, yet not I; he personates a Beleever all along, speaks not in his own person, but in the person of a Beleever, one Justified by Faith alone.
- Secondly. That Christ liveth in all Beleevers. Christ liveth in me.
- Thirdly. That Christ liveth more in Beleevers than themselves do. I live, yet not I, but Christ liveth in me. Christ hath a greater hand, and stroke in the Spiritual actions of beleevers, than themselves have.
I have spoken of the former of these in another place and now I will speak unto the other: and therefore I shall put them both together, in one Doctrine, or Observation, thus.
Doct. Christ doth so live in a Beleever, that he hath a greater hand, and stroke, in the Spiritual actions of a Beleever, than a Beleever himself hath: Christ lives in a Beleever more than himself, as to his Spiritual actions.
For the opening, and clearing of this Truth. First, I shall labor to shew you that Christ liveth in each Beleever. Secondly, That he hath a greater hand, and stroke, in the actions of his Spiritual life, then a Beleever hath himself.
1 First. That Christ liveth in each Beleever. A man liveth, where he worketh, and staieth, or abideth. A man doth not live where he lieth; he may come and stay for a day or two, and yet not be said to live there: but where a man works, and staies, or abides, there he lives. Now both these ye shall find Christ doth: the first in that known place, the 7. of John, 38. verse. He that beleeveth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit, which they that beleeve on him, should receive. Where the Spirit of Christ is, there is Christ. And this is a promise made to all Beleevers, more or lesse, to be fulfilled unto them; Out of their bellies shall flow rivers of living water: Which is to be understood of the Spirit. So that the Spirit of Christ shall be in them, and be working in them. And as for the other, you know what is said in that, 14. of John, and the 23. verse. Saith our Savior there, If any man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. It's the same word that is used before for Mansions, In my fathers house are many Mansions, verse 2. We will come and take up our Mansions with him. And this was so received a Principle in the Apostles time, that he [Page 99]saies to the Corinthians, in the 1 Epistle, 3. chapter, 16. verse, Know ye not that ye are the Temple of God; and that the Spirit of God dwelleth in you? But if you look into the, 8. chapter of the Romans, you shall see all proved together, verse the 10, 11. And if Christ be in you, the body is dead because of sin: but the spirit is life, because of righteousness. But if the Spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. Here are Three or Four things observable. First, That Christ in you, and the Spirit in you, is all one. And therefore, having said in the 10. ver. If Christ be in you: at the 11. verse, he saies, If the Spirit of him that raised up Jesus from the dead, dwell in you. Again you may observe here, That Christ in a Beleever, is not Habitual grace only, for, saith he, If the Spirit of him that raised up Jesus from the dead, dwell in you. It was not Faith, or Habitual grace, that raised up Christ from the dead; but the Spirit of God himself. And, saith he, this Spirit dwelleth in you. So that, Christ in a Beleever, is not only the Habit of grace, but the Spirit of Christ. And then Thirdly, ye may observe this too; That this Spirit, is a living Spirit; and dwelleth, or abideth in a Beleever. For it is said twice here, That the Spirit dwelleth in you. So that plainly then, you see from the words, Christ dwels in every Beleever, Christ dwels in every Christian, he liveth in him.
And if it were not so, How should the absence of Jesus Christ be recompenced by the coming of the Spirit, or of the Comforter? When our Lord and Saviour Christ left the World and his Disciples, he gave them a gracious Promise of sending his Spirit;Ioh. 16.7 And if I go not (saith he) the Spirit or the Comforter, will not come: but if I go, I will send the Comforter, and he shall make up your losse of me. Now if that the Spirit of Christ should not be in a Beleever, and live in him; how would the coming of the Holy Ghost, and of the Spirit, make up the losse of the personal presence of Jesus Christ?
Besides, You know that friends love to be neer unto one another; and the neerer they are, the happier they count themselves; they love not to be asunder: the soul of the lover, liveth where it loveth, rather than where it liveth. Now there is the greatest friendship between Christ and a Beleever; and the Lord Jesus Christ, hath a happinesse above all friends; that he can make himself neerer, and be more One with his friends, than any friend in the world can. And therefore, upon those terms of Love and Friendship, Christ by his Spirit liveth in all Beleevers.
Object. It will be said, If Christ liveth in all Beleevers, really liveth in them by his Spirit, then what need of Ordinances? for Christ and the Spirit of Christ in me, can live without Ordinances: and if a man have attained once unto the Spirit, Christ in him, and Christ living in him; and have attained unto the Spirit, the Spirit of Christ really living in him; what need of any Commandements without? or Rules without? for the Spirit will be a sufficient-Rule to lead him into all that is right: what need therefore of any Commandements, Rules, or Ordinances without?
Answ. Yes: For we use the Ordinances, not only for the enjoyment of God in them: but as a testimony of our Obedience. If that the enjoyment of God, and Christ, were the only reason of the Ordinances, then in case that a man could without the Ordinances have the enjoyment of God, and Christ, he might lay by the Ordinances: but seeing that we are for to use the Ordinances as an act of our Obedience, although a man can enjoy Christ, have the Spirit, and Christ living in him; yet notwithstanding, he is still to bear up the Ordinances, because there he is to expresse his Obedience unto God, and Christ. And now (give me leave a little to fix here, to take off this scruple, and Objection) if you look into the 27. of Numbers, you shall find, that Joshua had the Spirit, and not in an ordinary way, but in a more than ordinary way the Lord gave Joshua his Spirit: and yet notwithstanding, Joshua was to be under Commandements, and under Ordinances: at the 18. verse. The Lord said unto Moses, take thee Joshua the sun of Nun, a [Page 101]man in whom is the Spirit, and lay thine hand on him, and set him before Eleazer the Priest, and before all the Congregation: and give him a charge in their sight. Mark, he was to come under a Command, and under a charge although he had the Spirit. And he shall stand before, Eleazer the Priest, who shal ask counsel for him after the judgment of Urim before the Lord. And so it was. And Moses did as the Lord commanded him. Now Moses doth not say, What need I go to Eleazar, or to the Priest? what need I go and consult by Urim and Thummim? for I have the Spirit, that is able to leade me into all Truth. No, but he submits unto his Charge, and he waits upon the Lord in this way of the Ordinances, although it is said here, that he had the Spirit. So, had not David the Spirit in a great measure? and yet, did he not use the Ordinances? But look into the new Testament, and there you find, that the Apostles had the Spirit also: Our Lord and Savior Christ, he breathed upon them; they waited for the coming of the Spirit; and the holy Ghost fell upon them: and yet notwithstanding, they were under Commands; for saith our Savior Christ to them, Go, Mat. 28.19 teach all Nations, Baptizing, and teaching them to do what ever I command you. So that although they had the Spirit, and the holy Ghost, in a greater measure than any man (for ought I know) ever had since; yet notwithstanding, they were under Commandements: Teaching them (saith he) to do whatsoever I command you. And ye know what our Savior saies, in that place I mentioned even now,Joh. 7.38, 39. He that beleeveth on me, out of his belly shall flow rivers of living water, (which he spake concerning the Spirit, and the holy Ghost, that should be given, for he was not yet glorified.) A Promise made to Beleevers, and the Churches, in the times of the Apostles; they had the Spirit by vertue of that Promise: and yet notwithstanding, they were under Ordinances, and did use the Ordinances. But that you may see how this Objection runs crosse, both to the old, and to the new Testament; look upon one place more; it is in the 30. chap. of Isaiah, the 20. and 21. verses, a Promise made concerning [Page 102]the times of the Gospel. And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. Here are Ordinances, here are Teachers. Well now, but where is the Spirit? Verse the 21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it. Thine ears shall hear a word behind thee; Who speaks that word? Look into the 1. chapter of the Revelation, & there you shall find, it is the Spirit that speaks the word behind one, at the 10. verse. I was in the Spirit on the Lords day, and heard behind me a great voice. So that this voice behind, is that of the Spirit: When we do not expect the Spirit, the Spirit cometh and speaketh to us. So that, thus now ye see, Teaching, and Ordinances, and the Spirit of Christ in us, and living in us, may and do stand together.
Object. But yet will some say, What need of these things? If Christ liveth in each Beleever really by his Spirit, what need of Commandements, or Teachings without? for is it not said, Ye shall be all taught of God? and ye shall no longer teach your neighbor? is it not so said in Scripture?
Answ. 1 No, not just so: for if you look into that 31. of Jeremy, from whence the place is fetched: and the 8. chapter of the Epistle to the Hebrews; ye shall find, that the words run thus: This is the Covenant that I will make with the house of Israel, (verse the 10.) after those daies, saith the Lord: I will put my Lawes into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord: For all shall know me from the least to the greatest. Mark how the words run: It is not barely said thus; They shall not teach every man his neighbour, and every man his brother; but that clause is added to it, Saying, Know the Lord: They shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord. As if he had said, I will now make a Covenant of grace, and mercy with you; I will write my Laws in your [Page 103]hearts, and ye shall all know me, and though you have been taught heretofore, as ignorant people, that have not known the Lord, yet now, because I will write my Laws in your hearts, and my Law shall be there; ye shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord, as if ye were ignorant, but my Law shall be within your hearts, and you shall be taught as a knowing people.
2 Secondly. Ye must know, that although the Spirit of Christ live in every Christian, and so God; Yet the Spirit is the free gift of God, and therefore it acts, and works no further than it pleaseth God to give it. Now look into the Scripture, and you shall find, that the Lord was never pleased to give the Spirit for this end, that it should be the only Rule of a mans life; but for this end, that it should be an help to a man to know the Rule, and to keep the Rule. Look into the Word, and you shall find, that the Spirit of the Lord was never given, to be the only Rule for a man to live by, but it was given to be an help to understand, keep, and fulfil the Rule. And therefore Chrysostom doth well observe, It is with Christ in us, (saith he) as with Christ without us. In the times of the old Testament, the great Promise was of giving Christ: in the times of the New Testament, the great Promise is, the giving of the Spirit. Now therefore, looke as it was with Christ when he came into the world, so with the Spirit when he cometh into the heart, Christ in us. Now when Christ came into the World, he came not to destroy the Law, but he came to fulfill the Law: So when the Spirit cometh into the heart, the Spirit cometh not to destroy the Gospel, or the Ordinances of the Gospel; but he comes to fulfil the Gospel. Christus impletio legis, Spiritus impletio Evangelii. Christ the fulfilling of the Law, the Spirit the fulfilling of the Gospel. Quaecunque sunt in Legi &c. Whatsoever things are in the Law, Christ fulfilleth: whatsoever things are in the Doctrine of the Gospel, the Spirit fulfilleth. And as when Christ came, he came not to destroy the Law, but to fulfil [Page 104]it;Mat. 5.17. (for he saith himself, I came to fulfil the Law) so when the Spirit comes into any soul, saith the Spirit also, I come not to destroy the Gospel, or the Commandements of the Gospel; but I come into this poor soule, to help it to fulfill the Commandements of the Gospel. Now when I do take away the Commandements, and make the Commandements no Commandements to me, (I mean, the Commandements without) then I destroy the Commandements as to me: When I do make the Ordinances of Christ, as no Ordinances to me; then I do destroy them, as to me: And when I make the Rule without, to be no Rule, as to me, then I destroy it, as to me: and when I that am a Beleever say thus, I have the Spirit, and therefore I have no need of any Commandement from without, for the Spirit is Rule enough; here I take away the Commandement, as to me; I take away the Ordinances, as to me; I take away the Rule, as to me, and therfore I destroy them. Certainly, Christ within us, is not contrary to Christ without us: Christ without us, did not destroy the Law; Christ within us, doth not destroy the Gospel. Therefore, for any now to throw up Ordinances upon this account, because they have the Spirit to lead, and guide them; this is to walk contrary to all the Scriptures, both of the Old, and New Testament. Oh! that people would think of this one thing, The Spirit was never given to be the only Rule of a mans life; but it was given to help us to understand, and to enable us to keep the Rule. Thus you see, Ordinances, and Christ living in a Christian, can stand together. And so you have the First thing cleared, and proved, Christ liveth in all Beleevers.
Quest. 2 Secondly. Whereby may it appear, That the Lord Jesus Christ doth so live in a Beleever, as that he hath a greater hand, and stroke in all the actions of his Spiritual life, than a Beleever hath himself? that Jesus Christ doth live more in a Beleever than himself doth?
Answ. 1 The Scripture is very plain. If you look into the 1. chap. of Paul to the Ephesians, and the last verse, there you find [Page 105]these words, (speaking of Christ and his Church) Which is his body, the fulness of him that filleth all in all. Our Understandings, our Wils, our Affections, our Duties, they are but empty vessels til Christ doth fill them, he filleth all, he filleth all in all. If ye have any Sails spread in any Dutie, it is Christ that filleth them. Look into the 3. chap. of that Epistle to the Colossians, ye shal find at the 11. ver. it is said of Christ, He is all in all. The words are, But Christ is all, and in all. He is all in all men; so it may be read: Or, he is all in all things. Either way it may be read, and it signifies both, He is al in al men, and he is all in al things. Take the first All, for all men; and so he is all in all them. Take the last All, for all things; and so he is all in al them, in al things. Now if the Lord Jesus Christ be al in al things, and in al men; then certainly, he hath a greater hand and stroke in the actions, the spiritual actions of Beleevers, than themselves have.
2 Secondly. To make this clear to you by instances, thus: If the Lord Jesus Christ have a greater hand and stroke in our Conversion, in our Performance of Duties, in our Obedience, in the grace of our Sufferings, in our Assurance, than we, or Beleevers have themselves, then certainly, this part of the Doctrine must stand cleer and firm.
1 First. As for our Conversion: Ye know what our Savior saies, None comes unto the Son, but whom the Father draws: Mat. 10.22. and none knows the Father, but he unto whom the Son reveals him. Convert me (saith the turning soul) and I shall be converted.
2 As for our Performances, or Duties; Prayer, or whatever it is. Look into the 8. Chapter to the Romans, and the 26. vers. Likewise the Spirit also helpeth our infirmities. But how doth this prove, that the Spirit hath a greater hand and stroke in our Prayers than our selves have? Mark what follows, For, we know not what we should pray for as we ought, but the Spirit it self maketh intercession for us, with groanings which cannot be uttered.
3 As for the matter of our Obedience. You know what [Page 106]the Apostle saith, both unto the Romans, and unto the Galatians, That we are led by the Spirit: Beleevers are led by the Spirit. Plus est agi, quam regi. He doth not say, We are ruled by the Spirit, but he saith, a Beleever is led by the Spirit; not ruled, but led. It is more to be led, than to be ruled: for when a man is ruled by another, he acts himself, and his own actions are seen: but when a man is led, and carried away by another, though he may act himself, the others action is more seen than his. We (saith he) are led by the Spirit.
4 As for our grace in Suffering; the deportment, and demeanour of a gracious soul in the time of Suffering. See what our Savior Christ saies for that, in the 10. of Matthew the 19. and 20. verses. But when they deliver you up, take no thought, how or what you shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. So that he hath a greater stroke in the grace, and carriage of a soul under his sufferings, than himself hath.
5 As for the matter of our Assurance. You know also, what the Apostle Paul saith, in that same 8. of the Romans, Ye have not received the spirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father: the Spirit it self bearing witness with our spirits, that we are the children of God. So that now all these Five things are clear. And if the Spirit and Christ in a Beleever, the Spirit of Christ, have a greater stroke in a mans Conversion, in his Performance, in his Obedience, in the grace of his Suffering, and in his Assurance, than himself hath; then surely, the Lord Jesus Christ, hath a greater hand and stroke in the spiritual actions of Beleevers, than themselves have; now that is proved.
Reas. To give you one Reason for it. If a Beleever had a greater hand and stroke in his Spiritual actions, then the Spirit of Christ; then had he wherein to boast: for he might say thus: I have now been at Duty; I confess I have had some help from Christ, and from the Spirit, but I had the greatest [Page 107]hand and stroke therein my self, and therefore why should I not boast? I have been now at Prayer, and though I have had some help from the Spirit in Prayer, yet I had the greatest hand and stroke therein my self, therefore why should I not boast? But (saith the Apostle) boasting is excluded: Surely therefore, the Lord Jesus Christ doth so live in a Christian, as that he hath a greater hand and stroke, in all the actions of his spiritual life, than a Christian, or a Beleever hath himself; so that he may say truly, I live, yet not I, but Christ liveth in me.
Object. If this be true; surely there are few Beleevers in the world; how few are there in whom Christ lives thus? I fear upon this account (will some poor soul say) that I have no faith in jesus Christ: I thought once that I had faith in Christ, and that I was a Beleever, but I do not find Christ living in me thus, that the Lord Jesus hath a greater hand and stroke, in all my Duties than my self, and therefore I fear that I never yet had faith: are there not few Beleevers in the world upon this account?
Answ. I grant it, there are few Beleevers in the world, few that have faith, few in whom Christ lives thus. But that this Doctrine may not be a stone of stumbling to any weak Christian.
1 First, You must know this: That it is with Christ in us, living in us, as it was with Christ without us, living without us. When the Lord Christ came into the world, and lived here on earth, lived without us; he lived a conflicting life, a life under Temptations, and freedom from those Temptations; Desertions, and freedom from those Desertions: his life here on earth was a hidden life, a vailed life; He came unto his own, and his own received him not; Joh. 1.11 and knew him not: his own would not say, Now our Lord Christ is among us. So when Christ comes into the soul by his Spirit, when he lives there, he lives a conflicting life: he hath his Temptations there, and his freedom from those Temptations; he hath his Desertions there, and his freedom from those Desertions; he liveth a hidden life there, a vailed life there, he comes to his own, [Page 108]and many times the soul that is his own doth not receive him in a way of comfort, is not able to say, Christ liveth in me. But who ever you are that make this Objection, or lie under this Fear; give me leave to propound Four or Five Questions to you.
1 First, What is that in you, that doth ordinarily sway the great actions of your lives? When the Lord Christ comes into the soul, he comes as a King, presently ascendeth the Throne, and takes hold of the Scepter; interests himself in all that that doth sway the soul, and swaies the actions of the soul: now what is it that doth sway a mans actions? Finis action is domin us et reginae est. The end swaies the action. And look what that is that doth sway your End, that is it which liveth in you: if Self swaieth your End, Self liveth in you; if Christ sway your End, Christ liveth in you. Now soul! take all the actions of thy life, since thou hast set thy face towards heaven, and as for the great turnings of your life, and the great actions, Hath not Christ been at the end of them?
2 Secondly. Do not you find a secret kind of disposition unto all the Commandements of the Gospel? Where the Spirit is, there Christ liveth. When the Lord makes a Covenant of grace, you shall observe he promiseth, that he will give his Spirit, and withal, that he will write his Law in our hearts: and when he promiseth in the Covenant of grace, that he will write his Law in our hearts, he doth also promise for to give his Spirit. As when the Lord gave out the Law at first to man-kind, he did write the Moral Law in mans heart; so that the Heathen now have the Law written in their hearts, the Moral Law; whereby they are disposed and inclined to Morallity, and Civillity: So when the Lord comes and makes a Covenant of grace with the soul, then he doth give out his Spirit to the soul, and then he doth write his Law, the Law of grace, love, and of the Gospel in that soul, and that soul hath a secret disposition unto all the Commandements of the Gospel. Now do ye not find it thus with you? when [Page 109]sometimes you are tempted to what is evil, do not ye say thus, I cannot do it; Oh! Lord, thou knowest I cannot live as I have done, and I cannot want the presence of God and Christ. What means this Cannot? but a Law within, that God hath written in the heart, there is the Spirit, and there is Christ.
3 Thirdly. Do not you find your souls sometimes, carried out to what is good, beyond and contrary to your own dispositions, and natural inclinations? It is written of Irajan the Emperor, that He was an exceeding, meek, loving, quiet, good natured man; and yet He was one of the greatest Persecutors in the Primitive times, He had his hand in two as bloody actions against the Saints, as any Persecutor in those times: yet a man of a quiet, loving, sweet nature and disposition. How came this to passe? He was acted by Satan, and being thus acted beyond his own disposition, and inclination, it argued that Satan had a greater hand and stroke in his action than himself had. So, when a man shall be carried on to what is good, even contrary to his own nature and disposition: what doth this argue, but that the Lord Christ hath a greater hand and stroke in that action than himself hath.
4 Fourthly. Do not you find, sometimes, (who ever you are that make this Objection, or lie under this fear, That Christ doth not live in you) do not you find, that sometimes your soul is carried out to what is good, beyond what you intended? When Zacheus went up into the Sycamore-tree, he only went up to see the outside of Christ; but he comes down, receives Christ into his house, there he bids him welcome, and saith, Lord, Behold, Luke, 19.8. the half of my goods I give to the poor. Zacheus never intended this when he went up to see Christ; What's the reason? The Lord Christ was upon his soul, the Lord Christ was at work upon him; and because he was carried out farther in this good work than ever he intended, it thereby doth appear, that the Lord Jesus Christ had a greater stroke in this spiritual action of his than himself had. As on the other side, A wicked man, [Page 110]sometimes, he begins to sin; and saith he within himself, I will do it but a little, I will not goe very farre, I will never do it again, I will now take my leave of this sin, it shall never be acted by me any more. But he goes farther in it than ever he intended; Why? because the Devil hath a greater stroke upon him than himself hath. So here, when as a mans soul shall be carried out unto what is good, beyond what he intended, this argues that the Lord Jesus Christ is at work upon his soul, and hath a greater hand and stroke upon his actions; his spiritual actions than himself hath. Now is it not thus with thee?
5 Fiftly. Who ever thou art (man or woman) that makes this Objection, and lies under this fear, That the Lord Christ doth not live in thee. Were you never perswaded of this, did you never yet think, that Christ was in you? did you never yet beleeve, that Christ lived in you? Yes, I confesse I had such thoughts once; but oh! I have lost those thoughts, I have lost those perswasions. But when you had those thoughts, and when you had those perswasions, how came you by them? My soul was lying in a sad, dark, dead, hardned condition; my soul was ready to sink with despair: and all on a sudden, my soul was raised up within me to this perswasion, for to think that Christ was in me, and that Christ liveth in me. Wel, Either these thoughts were from Satan, or from Christ, Either this perswasion of yours was from Satan, or it was from Christ: Not from Satan, for Satan doth not use to be so loving to a poor tempted soul, to bear it up when it is ready to sink under Temptation; Satan doth not use to be so loving to a poor soul, to free it from Despair: Then it was from Christ; and if it were from Jesus Christ, then Christ had a greater hand and stroke in this perswasion than thy own soul: for thou sayest, I was dead, dull, hardened, ready to sink; and I said, Mercy is gone, I shall never see the face of Christ again; and all on a sudden these perswasions were raised in me. Here Christ plainly hath a greater stroke in this perswasion than thine own soul.
Upon all this I do now appeal unto you, who ever you are that lie under any of these Fears, Hath it not been thus with you? That all on a sudden, you have been raised to these perswasions? Do not you find, That sometimes your soul hath been carried out to God, even contrary to your own inclination and disposition? Do not you find, That sometimes your soul hath been carried out to what is good, beyond all that you intended? you thought to begin Prayer a little while; and hath not the Lord sometimes come in, and carried out your soul farther than ever you intended? Do you not find, a secret disposition, or inclination to all the Commandements of the Gospel of Jesus Christ? Do you not find, That in the greatest actions, and turnings of your lives, Christ hath been at the end thereof? Oh! yes, If I should speak true, I must needs say this; Although I have not seen Christ at the end of every action, yet as for the great actions, and turnings of my life, I must needs say, Christ hath been there. And the Lord knows, I have a secret disposition to the Commandements of the Gospel. And, O Lord, thou knowest, that I have been carried out, many times, to what is good, contrary to mine own disposition. O Lord, thou knowest, I have been carried further in a way of good, than ever I intended. O Lord, thou knowest, When my soul hath been dead, hardened, and I have said, Now mercy is gone, and I am driven from mercy; then, then hath there been perswasions raised in me, that Jesus Christ is in me. Well, be of good comfort (soul) be of good comfort from the Lord: if thou hast these perswasions, do not check them; and if for the present you have not these perswasions, yet wait on the Lord; for our Savior Christ hath said,Joh. 14.20. I will send the Comforter; and in that day ye shall know, that I am in you, and you in me: and therefore wait upon Christ for that day.
Quest. Suppose this Doctrine be true, That Christ liveth in all Beleevers, that he hath a greater hand and stroke in the actions, the Spiritual actions of Beleevers than themselves [Page 112]have; What Conclusions, or practical Meditations shall we draw from hence?
Answ. I will name some, and lay them before you; carry them home with you.
1 First. If these things be true, Then may every one say, Now I see that the In-being of Christ in the soul, is not a meer fansie, a meer notion; but carries with it the greatest reallity in the world. For when Christ is in a Beleever, there he lives, acts, and works: yea, and he hath a greater stroke in the spiritual actions of Beleevers, than themselves have. Surely therefore, this In-being of Christ in the soul, is a work of power, of almighty power, the same power that raised up Christ from the dead.
2 Secondly. If these things be true, Then here may a man say, I see a great and vast difference, between a Godly and a Wicked man. Take a Wicked man, and though he be never so great, or rich; yet Satan is in him, Satan liveth in him, and ruleth in him; the Prince of the air ruleth in him; and he is taken captive by the Devil at his will. But now, take a Godly man, and though he be never so poor, and mean, yet Christ is in him, Christ liveth in him, Christ hath a greater hand and stroke in his actions than himself hath. Take a Wicked man, of the highest form, and though he do Pray, Hear, Reade, Confer, or speak of good things, yet not Christ, but Himself works, and acts in him, Self worketh, and acteth him. But take a Godly man, and though he be never so weak, Christ liveth in him, and hath a greater hand in his actions than himself. Who would not be Godly? who would not get into Jesus Christ?
3 Thirdly. If these things be true, What desparate madness is it, for any to oppose the Saints and Children of God? Especially for the matter of their Religion, and gracious Actions? It is opposition done unto Christ himself. Christ liveth in them; and the Lord Christ doth so live in a gracious man, a Beleever, as he hath a greater stroke in all his Prayers, and in all his Duties than himself [Page 113]hath. Then for a man to stand and scorn, scoff, and jeer at the Prayers, Duties, and gracious actions of a Beleever; what is it, but to make opposition, to Christ Himself? If there be ever an Opposer, a Scorner in this Congregation; Poor soul! where wilt thou appear in the great day?
4 Fourthly. If all these things be true, Then may every Beleever say, Now I see what a great evil it is for any child of God to say, That his Duties are nothing but Hypocrisie, or the work of Christ Hypocrisie. Do you look upon the work of Jesus Christ, as so vile and base? nothing more base in your eye than Hypocrisie. If Christ be in me, He liveth in me, He hath a greater hand and stroke in all my spiritual actions than my self hath. Therefore through the grace of God, I will be for ever wary, how I say of my own Duties again, They are all nothing but vile Hypocrisie.
5 Fiftly. If these things be true, Then here now I see the reason, why a Beleever is, and ought to be thankful to God for all those things that he doth to God, and for God: Not only thankful for what he receiveth from God; but thankful for what he himself doth offer unto God. We reade of David, that when he and his people had offered a great Offering, he praiseth the Lord for his own willingness to offer unto the Lord. So a Beleever is not only to be thankful for what he receiveth from God, but also for what he himself doth do to God, and for God: Why? because it is not be that doth it, but Christ living in him; and the Lord Christ hath a greater stroke in that action which he doth to God, or for God than himself hath. Therefore infinite reason, why we should not only be thankful for what we receive from God, but for what we do to, and for God.
6 Sixtly. If all this be true, Then here we see a mighty engagement for every poor Beleever to come unto Duty, although his heart be dead, dull, heavie, and indisposed unto it. Because it is not He, but Christ worketh in him in Duty. Am I therefore dead, dull, heavy, and indisposed [Page 114]to Prayer, or any Duty; yet will I go and offer my self unto God in Prayer. Either Jesus Christ will come down upon my Prayer, God will come down in my Duty; or else he will not. If the Lord do, what a mercy shall it be unto me! If the Lord do not come down while I am at Duty, and work all my work for me; it shal be my affliction, and I wil mourn after God. But whether the Lord does come down in my Duty, or whether he does not; it is as it pleaseth Him, I wil wait upon the Lord, for it is He that worketh in us mightily. Oh! my soul therefore, for ever wait upon God in Duty; yea, although my heart be hard, dead, dull, and indisposed thereunto.
7 Seventhly. If all this be true, What gracious, holy, heavenly lives should all those lead, that pretend to the word Beleever. Some there are, that do pretend to the word Beleever; I am a Beleever; and they say they have Faith. But if I have Faith indeed, then Christ liveth in me; Not the World liveth in me, but Christ liveth in me; Not Malice liveth in me, but Christ liveth in me; Not Pride liveth in me, but Christ liveth in me. But how many are there (poor souls) that may say in truth, Pride liveth in me; and Malice liveth in me; and the World liveth in me; but Christ liveth not in me. And will ye say then, that ye have Faith? Let us not be deceived. But if this be true, That Christ liveth in all Beleevers, what gracious, and holy conversations should the conversations of Beleevers be? And whensoever you fail in any thing, you should even say, Yea, but would Christ do so? My soul, thus and thus hast thou spoken, but would Christ have spoken thus and thus?
8 If all this be true, Why should we not al stand, wonder, and admire at the infinite love of Christ? It was much love in Christ, for to come down into our Nature; it was yet more, for to come down into our Hearts by his Spirit; yet more, for to live, act, and work there: but the Lord Christ he is not only come down into our Nature, come down into our Hearts, for to live, act, and work there; but the [Page 115]Lord Christ hath an eye upon all our actions; the Lord Christ hath a greater stroke in al our Spiritual actions than our selves have: he is at the Beginning, and he is at the Middle, and he is at the Latter end of every action. Had the Lord Christ only given himself for us, what a great mercy had it been! but he hath given himself To us; not only for as, but to us; he cometh and liveth in a Beleever: he liveth more in a Beleever, than a Beleever doth himself. What Love, Mercy, and Grace is here! You that are Beleevers, do you know your own Priviledge? what it is to have Christ living in you? Only bear the word of Exhortation: you that are made partakers of this great priviledge, Christ living in you; Christ in you the hope of glory; Col. 1.27 labor now to hold forth the vertues of Jesus Christ in your lives. And when ye have done all, then walk Humbly, walk Humbly with your God, and say as Paul here of the true Beleever, I live, yet not I, but Christ liveth in me. I have been now at Prayer; yet not I, but Christ Prayed in me: I have been now at Conference, and spoke such and such good words; yet not I, but Christ worketh in me, speaketh in me. Upon this account, let us all labor to walk Humbly with our God, for it is Christ more than you, Christ hath a greater stroke in all your actions, than your selves have; therefore now, let every man say, I live, yet not I, but Christ liveth in me.